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FEB  13  )o!(j  1 

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FEB  13  ]( 

Reviews  of  the  Work  of  the  Missouri  Synod 
during  Three  Quarters  of  a  Century. 


Edited  by 
W.  M.  T.  DAU. 


St.  Louis,  Mo. 
concordia  publishing  house. 

1922. 


PREFACE. 

A  publication  of  the  kind  that  is  herewith  submitted 
to  the  Church  —  being  a  collection  of  essays  by  various 
authors  on  the  same  general  theme,  and  having  been 
written,  moreover,  by  men  who  are  personally  related,  in 
a  most  intimate  manner,  to  the  matter  which  they  dis- 
cuss —  is  open  to  a  twofold  charge  which,  if  true,  would 
considerably  reduce  its  value  as  an  instrument  of  informa- 
tion and  edification.  On  the  one  hand,  the  variety  that 
is  observable  in  the  manner  in  which  cognate  subjects  are 
here  presented  by  different  students  of  the  same  events 
and  situations,  might  seem  to  involve  the  publication  in 
contradictions,  and  thus  defeat  its  very  purpose  of  telling 
a  true  story  in  a  straightforward  manner.  However,  the 
careful  reader  will  find  that  this  danger  has  been  avoided 
by  the  authors  that  have  made  contributions  to  this  com- 
memorative volume.  The  specific  subdivision  of  the  gen- 
eral theme  on  which  each  author  has  written  has,  as 
a  matter  of  course,  fixed  for  him  a  distinct  point  of  view 
and  a  peculiar  objective.  A  mere  allusion  to  some  per- 
sonage or  occurrence  in  one  essay  may  be  elaborated  with 
greater  detail  in  another.  But  the  grand  effect  of  the 
whole  book  will  be  one  of  general  harmony  in  spite  of 
apparent  diversity  and  individuality.  Variety  in  testi- 
mony does  not  defeat,  but  enrich,  the  testimony. 

On  the  other  hand,  the  book  may  be  said  to  lack  ob- 
jectivity. This  criticism  might  be  met  by  raising  the 
questions:    What  is   objectivity?    and:    Is  there   any   in- 


IV  PREFACE. 

stance  in  human  affairs  of  absolute  objectivity?  There 
are  situations  when  the  charge  of  bias  and  prejudice  is 
the  cheapest  and  shallowest  charge  that  can  be  raised 
against  an  author.  No  autobiography,  no  report  of  an 
eye-  and  ear-witness,  no  account  which  children  give  of 
the  character  and  activities  of  their  parents,  could  escape 
the  charge  of  unreliability,  because  of  the  narrator's  self- 
interest  in  the  subject  of  his  tale.  And  yet,  we  love  to  hear 
a  man  tell  an  honest  tale  about  himself,  and  to  obtain  first- 
hand information,  we  turn  to  persons  who  were  directly 
connected  with  the  events  on  which  they  are  asked  to 
speak.  Men  are  liable  to  err;  still  we  readily  accept  their 
statements  as  long  as  we  are  convinced  that  they  are 
willing  to  tell  the  truth,  and  are  making  earnest  efforts 
not  to  varnish  their  accounts. 

The  only  essential  requirement  for  a  publication  of 
this  kind  is  that  the  spirit  of  self-glorification,  especially 
at  the  expense  of  others,  should  be  ruled  out  from  its 
pages.  This  has  scrupulously  been  done  by  every  con- 
tributor. Whatever  there  has  been  embodied  in  this  book 
of  a  derogatory  or  of  a  eulogistic  nature  was  plainly 
prompted  by  the  facts  which  the  author  was  handling, 
and  by  his  duty  of  confessorship,  to  mark  error  whenever 
he  meets  with  it,  and  to  acknowledge  truth  and  right 
wherever  these  appear. 

As  a  tribute  of  gratitude  to  the  guiding  and  sustain- 
ing power  of  the  sovereign  grace  that  rules  the  Church 
of  Christ,  and  as  a  witness  to  the  claims  which  Evangelical 
Lutheran  teaching  in  its  pure,  confessional  form  still  has 
on  the  attention  of  all  believers,  this  volume  was  conceived 
and  executed.  It  tells  of  the  work  of  fearless  men,  who 
were  not  afraid  to  profess  what  was  in  their  day,  and  to 
a   great   extent   still   is,   an   unpopular  type   of   religion. 


PREFACE. 


It  tells  of  noble  sacrifices,  made  in  behalf  of  a  great  and 
good  cause.  It  tells  of  a  mission  clearly  perceived,  per- 
sistently carried  on,  and  signally  blessed  by  God  through 
three-quarters  of  a  century.  Not  to  tell  the  tale  which 
these  essays  have  attempted  would  have  argued  lack  of 
recognition  and  stolid  indifference  to  genuine  merit,  lack 
of  proper  self-respect  under  the  grace  that  made  M  is- 
sourians  what  they  are,  and  lack  of  thankfulness  for  the 
great  blessings  received  by  them. 

Special  thanks  are  due  to  Prof .  John  H.C.Fritz,  who 
read  several  manuscripts  during  the  editor's  absence  in 
Europe;  also  to  Mr.  Theodore  Lange,  who  loaned  us  four 
cuts  for  this  publication. 

May  the  Lord  bless  the  mission  of  these  commemora- 
tive essays  to  all  the  readers  as  He  has  already  blessed  the 
writers,  editors,  and  publishers  who  labored  and  coop- 
erated in  the  production  of  this  volume,  solely  for  the 
glory  of  their  Lord  and  Master  Jesus  Christ  and  His 
matchless  Gospel  of  righteousness  and  peace  with  God 
through  His  atoning  life  and  death. 

W.  H.  T.  Dau. 


TABLE  OF  CONTENTS. 


PACK 

The  Saxon  Immigrants  of  1831).   (Prof.  Th.  Buenger. )    1 

Dr.  C.  F.  W.  Walther.  ( Rev.  J.  A.  Friedrich. )    21 

"Der  Lutheraner"  from  1844  to  1847.   (Rev.  H.  Birkner.)    41 

F.  C.  D.  Wyneken.    ( Rev.  J.  W.  Theiss. )    52 

Dr.  William  Sihler.    ( Rev.  W.  Broecker. )     65 

The  Loehe  Foundations.   (Prof.  Th.  Graebner.)    78 

The  Organization  of  the  Missouri  Synod.    (Rev.  H.  Kowert.  i      !)4 

Why  Missouri  Stood  Alone.   (Prof.  Th.  Engelder.)    110 

The  Missouri  Synod  and  the  Buffalo  Synod.  (Rev.  A.  Both. )  124 
The  Doctrine   of   the  Church  and   the  Ministry.    (Rev.  D.  H. 

Steffens. )   140 

Missouri  and  Iowa.   (Prof.  J.  H.  C.  Fritz. )    160 

The  Missouri  Synod  in  the  East  and  Southeast.    (Rev.  H.  B. 

Hemmeter,  D.  D. )    173 

The    Missouri     Synod    and    Its     Parochial     School     System. 

(1847—1922.)     (Prof.  E.A.  W.Krauss,  D.  D.)    20S 

The  Development  of  Higher  Education  in  the  Missouri  Synod. 

(Dr.  P.  E.  Kretzmann.)    220 

College  and   Seminary   Life   in   the   Olden   Days.    (Dr.  E.  G. 

Sihler.)    247 

The  Missouri  Synod  and  the  Norwegians.  (Dr.  S.  C.Ylvisaker.  i  204 

Preaching  in  the  Missouri  Synod.   (Prof.  G.  Mezger. )    277 

Publication  Activity  of  the  Missouri  Synod.    (Mr.  E.  Seuel.  |    289 

The  Jubilee  in  1872.    (Rev.  M.  Walker. )    306 

The  Organization  of  the  Synodical  Conference.    (Prof.  A.  W. 

Meyer. )    321 

The   Opening   Up   of   the   Great   Northwest.    (Dr.  F.  Pfoten- 

hauer. )     332 

The  March  toward  the  Pacific  Coast.  (Rev.  E.  Eckhardt. )  ..  347 
The  Missouri  Synod  in  the  South  and  Southwest.   (Rev.  J.  W. 

Behnken. )    365 

The  Home  Mission  Work  of  Synod.  (Rev.  F.  Weidmann. )  ..  377 
The  Evangelization  of  the  Heathen.  (Rev.  R.  Kretzschmar. )  .  391 
The  Predestinarian  Controversy    (Prof.  J.  T.  Mueller.)     400 


VIII  TABLE  OF  CONTENTS. 

PAGE 

The  English   Work   of   the   Missouri    Synod.    (Rev.  W.  Dall- 

mann. )   422 

The  Young  People  in  the  Missouri  Synod.    (Rev.  W.  Maier.)   430 

1839.    Concordia.    1889.  (Prof.  Th.  Graebner.)    440 

The  Charitable  Activities  of  the  Missouri  Synod.   (Rev.  F.  W. 

Herzberger. )    446 

Publicity  Work  in  the  Missouri  Synod.   (Rev.  P.  Lindemann.)   456 

Our  Transoceanic  Connections.    (Rev.  A.  Brunn. )    466 

Synodical  Conventions  and  Pastoral  Conferences  in  the  Mis- 
souri Synod.   (Rev.  W.  Czamanske. )    481 

The  Pastors  of  the  Missouri  Synod.    (Dr.  C.  C.  Schmidt.)    ...   491 
Scenes   from    the   Life   and   Work    of   our    Teachers.    (R.  A. 

Mangelsdorf . )     505 

Congregational  and  Home  Life  in  the  Missouri  Synod.   (Prof. 

M.  S.  Sommer. )    518 

At  the  Milestone.   (Prof.  W.  H.  T.  Dau. )    530 


•'.."..•-..".-••-.•'..' '. 


The  Saxon  Immigrants  of  1839. 

Prof.  Theo.  Buenger,  St.  Paul,  Minn. 

In  the  second  quarter  of  the  nineteenth  century  a  flood 
of  immigrants  from  the  British  Isles  and  Germany  began  to 
pour  into  the  United  States.  Before  the  close  of  the  century 
millions  had  settled  in  the  States  east  of  the  Mississippi  and 
the  States  of  the  Louisiana  Purchase,  of  which  St.  Louis  was 
the  emporium  and  base  from  which  immigration  radiated. 
These  settlements,  together  with  the  tidal  wave  of  newcomers 
from  Southern  and  Eastern  Europe,  who  were  swept  to  our 
hospitable  shores  in  the  first  fifteen  years  of  the  twentieth 
century,  mark  the  greatest  migrations  in  the  history  of  the 
world.  The  most  remarkable  characteristic  of  this  rearrange- 
ment of  world  population  is  that  the  immigrants  left  their 
former  habitations,  moved,  not  by  national  or  group  impulses, 
but  on  the  initiative  and  decision  of  the  individual.  Only 
in  a  few  instances  do  Ave  find  a  relatively  small  body  of  men 
organized  for  this  purpose. 

One  of  the  bands  united  for  emigration  by  the  same 
motives  and  purposes  were  the  Saxon  immigrants  who  came 
to  Missouri  during  January  and  February  of  1839,  under  the 
leadership  of  Pastor  Martin  Stephan.  With  two  later  ad- 
ditions they  comprised  a  total  of  not  quite  1,000  persons. 
These  1,000  immigrants  must  be  considered  the  most  im- 
portant group  among  the  68,069  new  arrivals  of  that  year, 
and  their  settlement  one  of  very  much  consequence  for  our 
country.  The  church-body  that  was  later  formed  by  them, 
their  doctrinal  position,  their  congregational  church  govern- 
ment, their  principles  of  Christian  life  and  morality,  their 
patriotism  for  conscience'  sake,  still  exert  an  influence  upon 
more  than  a  million  of  people  in  the  United  States. 

EBENEZBK.  1 


2  THE   SAXON   IMMIGRANTS   OF    1839. 

This  noble  band  came  to  America  not  to  gain  more  of 
this  world's  goods  than  they  were  able  to  acquire  in  the  land 
of  their  birth,  but  to  seek  freedom  of  conscience;  they  did 
not  come  as  hunters  of  fortune,  but  because  "they  desired 
a  better  country,  that  is,  a  heavenly  one."  Many  gave  up 
advantages  that  they  could  not  hope  to  find  here  and  severed 
connections  that  were  dear  to  their  hearts.     The  majority 


Rev.  Otto  Herman  Walther. 

emigrated  in  the  conviction  that,  if  they  remained  at  home, 
they  would  lose  something  greater  and  more  valuable  than 
anything  that  fatherland,  prosperity,  and  a  happy  family  life 
could  offer. 

Pure  doctrine,  the  teachings  of  Scripture  and,  in  con- 
formity with  it,  those  of  the  Confessions  of  the  Lutheran 
Church,  was  as  little  in  favor  in  Germany  at  the  beginning 
of  the  last  century  as  it  is  now.  Most  leaders  of  thought 
and  of  the  church  government  were  rank  infidels,  or  at  least 


THE    SAXON    IMMIGRANTS   OF    1839.  3 

tolerated  any  outgrowth  of  rationalism,  and  slighted  and 
vexed  those  who  believed  the  Word  of  God  literally.     Their 

conception  of  the  essentials  of  Christianity  was  expressed  in 
the  words:  "You  must  endeavor  to  walk  the  path  of  virtue, 
then  the  Most  High  will  reward  you  with  a  crown  of  honor." 
It  is  related  that  some  ministers  of  the  Gospel  refused  to 
use  the  name  "Jesus,"  and  only  employed  the  designation 


Prof.  C.  F.  W.  Walther. 
From  a  photograph  taken  in  1857. 

"Nazarene."  We  know  that  some  ministers  in  Prussia  were 
imprisoned  on  account  of  their  frank  confession  of  the  Lu- 
theran doctrine  and  insistence  on  church  discipline.  In 
Saxony  matters  were  not  much  better.  No  orthodox  pastor 
or  candidate  of  theology  could  expect  to  receive  an  appoint- 
ment to  one  of  the  charges  under  the  consistories  of  the  king- 
dom or  duchies.  Only  by  the  favor  of  some  local  patrons  of 
parishes  who  were  sincere  Christians  might  they  hope  to  enter 
the  ministry.    And  then  they  were  apt  to  be  called  to  account 


4        *  THE    SAXON    IMMIGRANTS   OF    1839. 

and  fined  by  the  civil  magistrates  because  of  the  administra- 
tion of  their  sacred  office  according  to  the  Word  of  God. 

At  this  time  of  low  ebb  of  Christian  life  and  teaching 
there  were  some  few  small  centers,  for  example,  in  the  valley 
of  the  Wupper  in  Prussia,  in  Hannover  around  Harms,  and 
in  Switzerland,  where  faithful  and  conscientious  men  kept 
alive  the  old  faith.  But  no  group  exerted  a  greater  influence 
upon  the  history  of  the  Church  than  the  true  confessors  in 
Saxony,  especially  those  in  the  valley  of  the  Mulde  and  in 
the  duchy  of  Altenburg. 

At  the  close  of  the  second  decade  of  the  last  century 
we  find  Otto  Hermann  Walther,  Carl  Ferdinand  Wilhelm 
Walther,  Theodor  Julius  Brohm,  Ottomar  Fuerbringer,  and 
Johann  Friedrich  Bucnger  studying  theology  at  the  Uni- 
versity of  Leipzig.  They  loathed  the  rationalism  and  cyni- 
cism of  some  of  their  professors  of  renown  as  much  as  the 
riotous  and  frivolous  student  life.  One  man,  however,  Can- 
didate of  Theology  Kuehn,  was  their  leader  to  Christ.  At 
some  previous  time  he  had  already  shown  another  Leipzig 
student,  Ernst  Gerhard  Wilhelm  Keyl,  what  constitutes  true 
religion.  Count  Detlev  von  Einsiedel  had  given  Keyl  an 
appointment  to  the  large  parish  of  Niederfrohna.  Keyl's 
sermons  and  personal  influence  on  his  parishioners  caused 
quite  an  awakening  of  spiritual  life  in  his  congregation  and 
the  entire  neighborhood.  Persons  thirsting  for  tlfe  pure 
waters  of  life  came  great  distances  to  hear  his  Sunday  ser- 
mons, or  they  corresponded  with  him.  Our  five  Leipzig  stu- 
dents also  repeatedly  made  the  pilgrimage  of  some  thirty 
miles  to  Keyl's  church.  C.  F.  W.  Walther  says  that  he  had 
never  been  so  impressed  by  a  preacher  as  he  was  by  Keyl. 
Sometimes  it  seemed  during  the  preaching  as  if  the  whole 
crowded  church  were  flooded  with  tears. 

Count  von  Einsiedel  made  another  appointment  to  the 
parish  next  to  Keyl's,  Lunzenau;  first  he  entrusted  this 
charge  to  Kuehn;  after  Kuehn's  death,  to  Ernst  Moritz 
Buerger,  another  friend  of  Keyl. 

Two  other  men  living  in  the  duchy  of  Altenburg  must  be 
mentioned:    C.  F.  Gruber,  in  Reust,  an  intimate  friend  of 


THE  SAXON    [MMIGBANTS  OF    L839. 


Rev.  Theodore  Brohm,  Sr.  Rev.  Ottomar  Fuerbringer. 


Rev.  J.  F.  Buenger. 


Rev.  E.  G.  W.  Keyl. 


6 


THE    SAXON    IMMIGRANTS   OF    1839. 


Keyl  since  his  university  days,  and  Gotthold  Heinrich  Loeber, 
the  oldest  of  our  group.  Through  his  wife  (nee  Zahn)  Loeber 
came  in  close  touch  with  the  revival  movement  in  Switzer- 
land under  Anna  Schlatter.  He  was  in  sympathy  and  kept 
in  touch  with  Harms  in  Hannover,  and  with  those  in  the 
valley  of  the  Wupper.  When  he  issued  a  book  on  the  Augs- 
burg Confession  for  its  tercentenary,  the  Kirchenzeitung  in 
Berlin  remarked :  "A  voice  of  life  also  from  Altenburg,  where 
otherwise  spiritual  death  reigns  supreme!"     As  he  had  been 

tutor  for  five  years,  he  con- 
tinued to  be  interested  in  edu- 
cational endeavors  after  his 
appointment  in  1824  to  the 
Loeber  manor  in  Eichenberg, 
of  which  his  oldest  brother, 
Gottwert  Friedemann  Loeber, 
a  lawyer,  was  the  patron.  He 
invited  Ottomar  Fuerbringer, 
who  was  of  the  same  mind 
with  him  in  matters  of  faith, 
to  be  tutor  of  the  boarding- 
school  conducted  in  the  par- 
sonage. Fuerbringer  stayed 
in  Loeber's  house  until  they 
emigrated  and  also  was  with 
him  some  time  in  America. 
Educational  interests  brought  also  the  younger  Walther 
to  Loeber.  Attorney  Loeber  asked  Walther  to  be  tutor  of  his 
sons  and  nephews  in  Kahla  (1834 — 1836).  This  was  the 
beginning  of  an  intimate  friendship  between  Loeber  and 
Walther.  In  1836  Walther  was  called  to  Braeunsdorf,  near 
Keyl's  charge,  by  Count  von  Einsiedel,  while  his  brother  Otto 
Hermann  was  copastor  with  his  father  in  Langenchursdorf. 
Brohm  was  in  Dresden  without  a  charge,  and  Buenger  was 
tutoring  in  his  home  after  the  death  of  his  father,  who  had 
been  pastor  at  Etzdorf,  near  Rosswein. 

There  was  still  another  preacher  of  righteousness,  who 


Loeber. 


THE    SAXON    IMMIGRANTS  OF    IS!',!!.  7 

was  more  in  the  eyes  of  the  public  than  the  pastors  named: 
Martin  Stephan  (1777 — 1847),  pastor  of  the  Bohemian  con- 
gregation at  St.  John's  in  Dresden.  "He  indeed  preached 
the  Gospel,  having  experienced  its  power  in  his  own  soul." 
To  him  flocked  those  who  desired  comfort  and  advice.  He 
was  a  man  of  exceptional  talents,  captivating  address,  and 
great  psychological  insight.  He  knew  the  truth,  and  in  calm 
and  deliberate  sermons  won  the  hearts  of  the  educated  and 
the  uneducated  by  the  perspicuity  and  directness  of  his  pres- 
entation. With  this  man  the  Walthers,  Keyl,  Buerger,  Gru- 
ber,  Loeber,  Buenger,  Brohm,  and  Fuerbringer  kept  in  con- 
tact through  correspondence  and  conversation.  But  they  did 
not  follow  him  blindly,  nor  did  they  adopt  his  views  rashly. 
We  know  that  Keyl  had  quite  an  argument  with  Stephan  on 
the  doctrine  regarding  civil  government,  and  that  Walther, 
before  opening  a  certain  letter  from  Stephan,  prayed  to  God 
to  guard  him  against  accepting  false  advice.  They  also  knew 
of  the  many  insinuations  made  against  him.  However,  they 
saw  that  his  doctrinal  position  was  sound,  that  his  spiritual 
advice  had  been  proved  true  when  the  advice  of  others  had 
failed,  and  that  his  judgment  of  the  times,  its  conditions  and 
tendencies,  and  of  the  state  of  the  Church  in  Germany  was 
beyond  cavil. 

Accordingly,  when  Stephan  suggested  emigration  to  a  land 
of  freedom,  he  found  these  men  willing  to  consider  the  prop- 
osition for  their  own  persons  and  families,  and  to  commend 
it  also  to  those  entrusted  to  their  care.  Other  persons  joined 
in  the  undertaking,  such  as  the  candidates  of  theology  Wetzel, 
Kluegel,  Geyer,  Schieferdecker,  Goenner,  Wege,  M.  A.,  also 
Gempp,  M.  D.,  Vehse,  LL.  D.,  Marbach,  LL.  D.,  besides 
Fischer  and  Boehlau,  well-to-do  merchants,  and  many  others. 
Soon  there  were  over  700  people  ready  to  emigrate  for  con- 
science' sake:  240  from  Dresden,  31  from  Leipzig,  109  from 
Keyl's  parish,  84  from  Buerger's,  108  from  Loeber's,  48  from 
Gruber's,  16  from  O.  H.  Walther's,  and  19  from  C.  F.  W. 
Walther's  parish. 

Stephan  had  at  one  time  thought  of  going  to  Australia. 


3  THE    SAXON    IMMIGRANTS   OF    1839. 

Later  he  "became  convinced  that  it  would  not  be  prudent  nor 
proper  to  'place  himself  in  the  hands  of  Englishmen  at  their 
discretion,  as  so  many  inexperienced  were  doing."  He  con- 
ferred with  Dr.  Benjamin  Kurz  of  Philadelphia,  when  the 
latter  was  on  a  visit  in  Europe,  and  later  corresponded  with 
him.  At  one  time  emigration  to  Michigan  was  spoken  of, 
but  a  book  of  Duden  about  the  great  West  had  some  influence 
in  bringing  about  a  decision  for  St.  Louis  as  the  center  from 
which  the  final  settlement  was  to  be  made. 

A  good  idea  of  the  spirit  of  these  emigrants  and  their  de- 
liberate procedure  can  be  gained  from  their  Brief  Sketch  of 
Emigration  Regulations:  — 

"§  1.    Confession  of  Faith. 

"All  the  undersigned  acknowledge  with  sincerity  of  heart 
the  pure  Lutheran  faith  as  contained  in  the  Word  of  God, 
the  Old  and  New  Testaments,  and  set  forth  and  confessed  in 
the  symbolical  books  of  the  Lutheran  Church.  .  .  . 

"§  2.    Emigration  —  Its  Cause,  Purpose,  and  Intent. 

"After  deliberate  and  mature  counsel  they  can,  humanly 
speaking,  see  no  possibility  of  retaining  in  their  present  home 
this  faith  pure  and  undefiled,  of  confessing  it,  and  trans- 
mitting it  to  their  posterity.  Hence  they  feel  in  duty  bound 
to  emigrate,  and  to  look  for  a  country  where  this  Lutheran 
faith  is  not  endangered,  and  where  they  can  serve  God  un- 
disturbed in  the  way  of  grace  revealed  and  ordained  by  Him, 
and  where  they  can  enjoy,  without  being  interfered  with, 
fully,  without  adulteration,  the  means  of  grace  ordained  by 
God  for  all  men  unto  salvation,  and  can  preserve  them  in 
their  integrity  and  pureness  for  themselves  and  their  chil- 
dren. .  .  .  Such  a  country  as  they  are  looking  for  is  the 
United  States  of  North  America;  for  there  as  nowhere  else 
in  the  world  perfect  religious  and  civil  liberty  prevails,  and 
strong  and  effective  protection  is  given  against  foreign 
countries. 


THE   SAXON    [M MIGRANTS   OH     1839.  <) 

"§  4.   Place  of  Settlement. 
''The  place  of  settlement  in  the  United  States  of  North 
America  should  be  selected   in  one  of  the    Western    States, 
namely,  in  Missouri,  Illinois,  or  Indiana. 

"§  5.  Route. 
"The  city  of  St.  Louis,  in  the  State  of  Missouri,  situated 
in  the  center  of  these  States  and  being  their  emporium,  is 
the  immediate  goal  of  the  voyage.  .  .  .  The  port  of  embarka- 
tion in  Europe  should  be  Hamburg  or  Bremen,  and  of  dis- 
embarkation, in  the  United  States  of  North  America,  New 
Orleans.  From  there  the  trip  should  be  made  by  river  up  the 
Mississippi  to  the  first  goal,  St.  Louis. 

"§  11.    Free  Will  in  Joining. 

"The  undersigned  declare  .  .  .  that  each  one  of  them  has 
had  perfect  freedom  of  decision  either  to  go  along  or  stay  at 
home;  that  no  one  has  put  constraint  on  the  other,  but  that 
one  has  enjoined  upon  the  other  as  a  duty  to  ponder  this 
matter  often  and  fully,  and  to  consider  carefully  the  diffi- 
culties that  might  arise;  and  that  each  and  every  one  has 
made  his  decision  in  perfect  free  will  and  after  due  consid- 
eration, advisedly  and  without  rashness.  .  .  ." 

Although  a  special  proviso  was  inserted  in  this  document 
against  communism,  a  common  treasury  was  provided  for, 
called  Kredithasse.  Moneys  were  paid  into  this  treasury  to 
help  defray  the  transportation  of  the  poor,  to  buy  a  tract  of 
land,  and  to  pay  for  the  building  of  a  church  and  school.  But 
all  contributions  were  made  voluntarily,  as  loans.  Deposits 
to  the  amount  of  123,987  talers  were  made  into  this  treasury. 
The  records  are  still  preserved. 

More  than  seven  hundred  persons  came  to  St.  Louis  with 
this  company.  But  they  received  two  accessions.  One  was 
under  the  leadership  of  Maximilian  Oertel.  These,  95  in 
number,  were  from  Prussia;  they  had  landed  in  New  York, 
and  joined  the  Saxons  in  the  spring  of  1839,  while  C.  F. 
Gruber,  from  Beust,  and  J.  F.  Buenger  came  in  December 
with  141  stragglers  from  Altenburg. 


10 


THE    SAXON   IMMIGRANTS   OF    1830. 


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THE   SAXON   IMMIGRANTS   01      L839. 


11 


The  following  is  a  table  of  the  five  chartered  ships  which 
left  Bremen,  together  with  other  information :  — 


Name  of 
Ship 

Leaders 

Departure 

from 

Bremen 

Arrival 
at  New 
Orleans 

Arrival  at 
St.  Louis 

-ippi 
Steamer 

Coper- 
nicus 

E.  M.  Buerger 

Nov.  3, 
1838 

Dec.  31, 
1838 

Jan.  18, 
1839 

/.'<<  n-.i 

Johann 
Georg 

E.G.W.Keyl 

C.F.W.Walther 

Nov.  3, 
1838 

•Tan.  5, 
1839 

Feb.  9, 

1839 

1 

Republic 

G.  H.  Loeber 
0.  Fuerbringer 

Nov.  12, 
1838 

Jan.  12, 
1839 

Jan.  30, 
1839 

Knicker- 
bocker 

Olbers 

M.  Stephan 

O.H.Walther 

T.Brohm,Vehse 

Marbach 

Nov.  18, 
1838 

Jan.  20, 
1839 

Feb.  19, 
1839 

Selma 

Amalia 

Two  Candi- 
dates Wetzel 
A  Teacher 
(50  passengers) 

Nov.  18, 
1838 

Lost  at  sea 

There  are  some  letters  of  Loeber  extant l)  that  have  not 
been  printed  in  our  publications.  I  ought  to  cite  them  in  full, 
but  want  of  space  prevents  me  from  giving  more  than  a  few 
extracts. 

Describing  the  journey  across  the  ocean,  Loeber  writes 
from  New  Orleans  on  January  15,  1839,  to  his  brother  and 
friends :  — 

"So  it  is  really  a  fact  that  we  are  parted  by  the  great  dis- 
tance of  more  than  1,500  [German]  miles,  and  that  by  the 
grace  of  Almighty  God  we  arrived  not  only  alive,  but  happy 
and  in  good  health.  We  sailed  from  Bremerhaven  Novem- 
ber 12,  and,  after  several  weeks  of  shifting  winds  and  a  mod- 
erate storm,  escaped  from  the  dangers  of  the  Channel  more 


1)    See  Mitteilungen  des  Verems  fuer  Geschichts-  und  Alt* 
tumskunde  zu  Kahla  und  Roda.     Kahla  1912,  pp.  125 — 191. 


12  THE   SAXON   IMMIGRANTS  OF    1839. 

quickly  than  we  had  expected.  Having  been  carried  past  the 
English  and  the  Portuguese  coasts  without  seeing  them,  we 
were  brought  across  the  great  sea  as  on  the  wings  of  an  eagle. 

"It  was  remarkable  that  we  had  some  twenty  degrees  of 
heat  [80  F.]  on  and  before  the  blessed  Christmas  Day,  as  we 
were  passing  the  tropics  just  at  that  time.  On  the  las't  day  of 
the  year  we  sighted  the  first  land,  the  mountains  of  San 
Domingo,  and  a  few  days  later  we  saw  the  mountains,  woods, 
and  some  houses  of  the  larger  and  fertile  Cuba.  On  Janu- 
ary C  the  son  of  the  brickmaker  Mueller  of  Planena  died.  He 
had  taken  a  cold  and  had  been  ailing  three  weeks.  We  sank 
his  body  into  the  Gulf  of  Mexico,  in  joyful  confidence  that 
he  had  died  in  peace  and  that  the  sea  would  be  commanded  to 
return  this  dead  body  also.  On  January  11  a  pilot  (the  first 
American  we  met)  came  aboard  to  guide  us  to  the  entrance 
of  the  Mississippi ;  then  the  steamer  Houdson"  (thus  spelled 
by  Loeber)  "caught  up  and  towed  us  and  four  other  large 
vessels  up  the  Mississippi,  arriving  in  New  Orleans  in 
25  hours,  January  12,  8  p.  m.  The  immense  array  of  vessels 
that  are  in  port  here,  the  large  number  of  steamers  that 
noisily  puff  to  and  fro,  the  colossal  warehouses  and  number- 
less streets  of  this  city,  still  more,  the  bustling  crowds  of 
black  and  white  men  that  one  sees,  the  abundance  of  various 
fruits  that  are  offered  for  sale,  —  all  this  is  a  spectacle  for 
the  eye,  but  the  heart  must  be  filled  with  sadness  and  pain 
at  sight  of  the  misery  of  the  unhappy  slaves  and  the  vulgar 
behavior  of  those  visiting  in  this  strange  land.  The  un- 
healthy, waste,  unoccupied  neighborhood"  (where  the  vessel 
was  docked),  "that  was  veiled  in  fog' and  rain  for  two  days, 
made  us  and  our  captain  desire  to  start  again  soon;  for  this 
purpose  the  steamer  Knickerbocker  was  finally  engaged.  It 
will  carry  us  up  the  river  to-morrow,  if  it  is  still  free  from 
ice,  and  bring  us  to  St.  Louis  in  ten  to  fourteen  days."  The 
steamer  was  chartered  for  1,400  Spanish  dollars. 

The  inhabitants,  especially  the  German  element,  of 
St.  Louis,  a  frontier  city  of  not  quite  20,000,  welcomed  the 
Saxons.  An  effort  was  made  to  keep  them  all  in  St.  Louis 
or  its  immediate  vicinity.    But  the  immigrants  made  the  mis- 


THE   SAXON    [MMIGRANTS   OF    1839.  13 

take  of  not  accepting  a  favorable  offer  of  a  scenic  and  fertile 
tract  of  land  on  the  banks  of  the  Mcramec,  consisting  of 
15,000  acres.  This  belonged  to  the  old  French  family  of  the 
Gratiots.  The  immigrants  could  have  fixed  their  own  terms 
as  to  payments,  and  would  have  had  the  good  markel  of 
St.  Louis  for  their  farm  products  within  fifteen  miles.  In- 
stead of  this  4,400  acres  were  bought  for  $10,000  in  Perry  Co., 
a  hundred  miles  down  the  Mississippi. 

To  this  place  most  of  the  settlers  moved  in  the  spring. 
Some  professional  men,  artisans,  merchants,  and  laborers 
stayed  in  St.  Louis  with  O.  H.  Walther  as  their  pastor,  and 
founded  Trinity  Congregation  with  120  voting  members. 
Within  five  years  they  owned  their  own  church,  with  a  seat- 
ing capacity  of  a  thousand,  and  school.  This  congregation 
became  the  parent  of  many  a  Lutheran  congregation  in 
St.  Louis. 

Those  that  went  to  Perry  Co.  were  not  spared  the  ex- 
perience of  all  new  settlements:  malaria,  great  disappoint- 
ments, poverty,  and  very  hard  pioneer  work.  They  formed 
at  first  five  congregations,  some  of  which  very  soon  united 
with  each  other.  But  in  the  very  first  year  they  passed 
through  a  fire  of  purging.  As  to  the  doctrine  of  the  Church, 
its  government  and  organization,  they  had  been  led  wrong 
paths,  and  this  caused  anguish  of  mind  and  discussions  of 
far-reaching  consequence.  After  Stephan  was  no  more  with 
them,  the  jurists  Vchse  and  Marbach  and  other  leading  men. 
before  deserting  the  band  of  immigrants  and  returning  to 
Saxony,  had  protested  against  the  pastors,  and  in  their  at- 
tacks had  gone  to  extremes.  Nevertheless  they  had  pointed 
out  from  Luther's  writings  and  those  of  Lutheran  theologians 
many  important  principles  in  their  Protestationsschrift  of  Sep- 
tember 19,  1839,  addressed  to  Loeber,  Keyl,  Buerger,  and  the 
Walther  brothers  (Cruber  had  not  arrived  yet).  No  issues  in 
which  right  and  wrong  was  to  be  decided,  and  that  concerned 
the  Word  of  God  were  left  clouded  and  unsettled  at  this 
time.  All  offense  given  was  confessed  in  a  manly  and  sincere 
manner  and  deprecated  in  private  conversation  with  the  im- 
migrants and  in  published  statements  in  the  St.  Louis  papers. 


14 


THE    SAXON    IMMIGKANTS   OF    1839. 


THE   SAXON    IMMIGRANTS   OK    L839.  15 

At  this  time  the  younger  Walther  took  the  lead.  In  the 
confusion  of  ideas  regarding  the  authority  of  the  ministerial 
office,  church  government,  and  the  validity  of  a  call  to  the 
ministry,  Walther  laid  down  the  right  principles  in  a  mem- 
orable debate  with  Dr.  Marbach.  They  are  the  same  prin- 
ciples we  know  from  his  later  books,  Kir  die  und  Amt  and 
Redite  Gestalt,  the  principles  in  accordance  with  which  the 
Missouri  Synod  was  organized  a  few  years  later,  and  thou- 
sands of  congregations  were  founded,  —  the  principles  that 
have  put  into  practise  the  truths  of  the  Bible  as  never  before. 
Next  to  the  preaching  of  the  pure  Gospel  of  Jesus  Christ, 
these  very  teachings  are  one  of  the  greatest  benefits  bestowed 
by  this  group  of  immigrants  upon  our  country;  they  are 
the  key  to  the  understanding  of  the  Missouri  Synod's  growth. 
The  religious  liberty  of  this  country  was  the  necessary  pre- 
requisite of  an  undisturbed  development  of  the  Church  along 
these  lines.  German  critics  missed  the  mark  sadly  when  they 
offered  warnings  like  the  following  of  Pfarrer  Wilhelm  Loehe 
of  Bavaria.  He  writes  {Die  hirdilidie  Lage,  etc.;  Noerd- 
lingen,  1850,  p.  104  f.)  :  "1  honor  and  love  the  dear  brethren 
[of  the  Missouri  Synod],  but  must  admit  that  they  often 
seem  to  emphasize,  in  a  way  fraught  with  danger,  the  prin- 
ciples of  Luther  in  regard  to  the  rights  of  the  congregations, 
in  that  they  not  only  publish  words  of  Luther  really  not 
written  for  American  conditions,  but  also  their  own  ideas, 
which  cannot  foster  the  love  of  liberty  in  a  Christian,  but 

the  American  desire  and  hankering  after  license I  must 

confess  that  on  reading  the  minutes  of  their  Synod,  —  de- 
liberations that  pleased  me  in  many  ways,  —  I  was  often 
overcome  with  sadness  by  observing  how  much  the  influence 
of  the  congregations  made  itself  felt.  I  fear  that,  basing  his 
work  on  many  an  expression  of  Luther,  a  rogue  may  some 
day  write  a  devilish  tract:  'Luther  a  Democrat.'  Likewise 
there  is  danger  that  many  words  and  proceedings  of  the  dear 
brethren  in  Missouri,  Ohio,  and  Other  States  will  give  cause 
for  suspicion  that  they  are  infected  with  the  democratic 
spirit  of  America  in  regard  to  constitutional  questions  in 
the  Church.    Graubau  may  err  in  the  other  extreme,  .  .  .  but 


1(3  THE    SAXON    IMMIGRANTS   OF    1839. 

the  error  that  natters  the  American  citizen's  love  of  liberty 
is  of  greater  and  more  pernicious  consequence." 

But  we  must  return  to  the  letters  of  one  of  the  men  them- 
selves. On  September  10  Pastor  Loeber2)  writes:  "Although, 
for  our  purification  and  cleansing,  we  have  been  led  by  God's 
hand  through  many  afflictions,  namely,  sad  experiences  of 
tares  in  the  congregation,  diseases,  deaths,  and  the  loss  of  the 
Amalia,  which  is  now  established  beyond  doubt,  I  do  repeat 
that  we  are  not  despairing  of  the  good  cause  of  the  Lutheran 
Church,  whose  confessional  standpoint  has  certainly  been  de- 
fended by  Stephan,  nor  that  the  emigration  was  necessary 
and  beneficial;  and  least  of  all  of  the  wise,  gracious,  and 
remarkable  guidance  of  our  God.  This  does  not  hold  true, 
I  admit,  of  all  members  of  our  church ;  for  some  have  indeed 
separated  themselves  from  us,  some  have  become  suspicious 
and  stubborn,  some  plainly  show  that  they  were  converted  to 
Stephan  more  than  to  the  living  God,  and  therefore  do  not 
stand  the  test  now.  But  thanks  be  to  God,  a  large  number 
are  walking  the  way  of  life  so  much  more  steadily  and  with 
greater  cheerfulness  and  fervor.  .  .  . 

"We  are  now  divided  into  five  congregations,  whose  five 
clergymen  form  a  joint  ministry.  The  older  Walther  serves 
the  congregation  that  remained  in  St.  Louis,  and  is  permitted 


2)  In  Dr.  Vchse's  book,  giving  an  account  of  this  emigration, 
we  find  these  words:  "All  who  have  known  Loeber  in  Germany 
will  agree  with  me  that  lie  was  one  of  the  most  excellent  per- 
sonalities. In  Altenbnrg,  his  fatherland,  he  enjoyed  universal 
respect.  All  slander  was  quieted  when  one  observed  his  official 
and  his  family  life.  In  America  he  won  the  hearts  of  everybody, 
not  only  those  of  our  company.  His  features  and  his  figure  wore 
very  much  like  those  of  St.  John  in  the  famous  painting  of  Duerer. 
His  dignified  carriage,  his  soft  and  lovely  voice,  his  entirely  un- 
assuming conduct  charmed  everybody.  I  cannot  think  of  his  ser- 
mons without  grateful  emotions.  Never  will  I  forget  the  one 
that  he  preached  in  the  auditorium  of  Christ  Church,  St.  Louis, 
on  Second  Easter  Lay,  from  the  text,  'Simon,  son  of  Jonas,  lovest 
thou  Me?'"  When  Loeber  read  these  words,  lie  wrote:  "This 
doubtful  praise  given  to  me  unduly  must  hurt  other  persons,  and 
could  not  please  me." 


THE   SAXON    [MMIGBANTS   OF    L839.  17 

to  have  its  services  in  the  Episcopal  church.  TIm'  younger 
Walther  labors  in  the  congregation  at  Dresden;  the  emi- 
grants from  Berlin"  (those  that  were  led  by  Oertel),  'living 
one  mile  away,  also  belong-  to  Walther's  congregation.  In 
the  territory  of  Dresden  are  several  Bhacks  which  were  built 
in  the  beginning  of  our  settlement  here.  In  one  of  these  the 
three  married  ministers  with  their  families ' are  living  in 
close  quarters,  but  without  being  in  each  other's  way.  Wal- 
ther, together  with  Candidate  Fuerbringer,  lives  with  those 
from  Berlin.  Opposite  our  house  many  families  live  together 
in  a  much  larger  shack  of  flimsy  build  (called  camp).  In 
this  camp  we  also  have  our  common  services  and  give  the 
most  necessary  schooling,  until  our  almost  completed  col- 
lege .  .  .  and  the  church  and  school  of  each  congregation  are 
ready. 

"Several  of  my  Altenburg  people  have  built  their  homes 
in  neighboring  congregations,  therefore  they  live  at  a  con- 
siderable distance.  Unaccustomed  and  unexpected  problems 
and  questions  are  to  be  solved  that  often  are  beyond  my 
ability  and  strength.  In  our  congregation  men  use  their  own 
judgment;  they  know  fairly  well  what  constitutes  a  proper 
evangelical  sermon.  Still  time  and  place  are  not  adapted  to 
regular  meditation.  An  important  and  very  pleasant  task  for 
me  was  the  instruction  of  sixteen  adults  of  the  Beformed  con- 
fession. Being  the  senior  of  the  clergy,  I  received  them  into 
the  Lutheran  Church  by  confirmation  on  Dom.  XIV.  p.  Trim, 
in  the  presence  of  my  colleagues  and  the  congregation.  This 
was  a  solemn  act,  the  like  of  which  the  Lutheran  Church  has 
seen  but  rarely  in  the  last  centuries.  Some  Catholics  were 
also  among  those  received.  .  .  . 

"Do  not  worry  on  our  account  because  of  Indians,  wild 
beasts,  and  Mexican  soldiers ;  so  far  all  these  things  did  not 
come  near  us." 

From  letters  of  his  sister  Christiana  we  glean  bits  of  in- 
formation about  living  conditions  during  this  first  year  in 
the  settlement.  She  whites  to  her  brother  Gottwert  Friede- 
mann :  "It  is  remarkable  how  God  always  helps  us.  Besides 
the  fine  weather  that  we  enjoy,  the  Americans  have  a  larger 

EBENEZER.  I 


18  THE    SAXON    IMMIGRANTS   OF    1839. 

crop  this  year  than  they  have  had  since  quite  a  while;  they 
say  so  themselves,  with  amazement.  This  prompts  these 
people,  who  are  mostly  excellent  men,  to  be  helpful  to  us, 
supporting  us  with  victuals  and  in  other  ways.  Loads  of 
apples  and  sacks  of  flour  they  donate  to  our  people,  and  you 
may  stay  with  them  as  long  as  you  choose  to  gather  supplies 
for  the  winter.  I  myself  did  this  twice  so  far,  but  in  return 
for  the  favor  shown  me  I  knitted  and  sewed  for  them.  They 
appreciate  this  and  repay  one  generously.  They  also  like  to 
employ  the  men  and  the  young  people  of  the  Germans,  and 
even  desire  to  marry  them.  But  we  ourselves  have  so  many 
unmarried  young  men  that  not  near  enough  girls  are  to  be 
found  in  our  congregations.  ... 

"Oh,  it  is  not  hard  at  all  to  make  a  living  here,  if  we  only 
were  fully  settled  first.  I  wish  the  sister  of  H.  S.  would  get 
me  one  of  those  small  spinning-machines,  as  they  are  not  yet 
to  be  had  here.  Yarn  is  high,  but  cotton  one  can  raise  him- 
self. I  also  had  given  to  me  a  complete  instruction  for  the 
culture  of  silkworms  and  the  fabrication  of  silk.  I  would 
like  to  do  this,  if  I  only  had  my  own  little  house  first.  Mul- 
berry-trees are  so  plentiful  that  they  are  used  for  manufac- 
turing all  kinds  of  woodenware.  We  ourselves  have  a  churn- 
ing-tub  [of  mulberry  wood]  to  take  care  of  the  milk  of  our 
two  cows.  Heinrich  and  Gotthilf  have  the  two  calves,  and 
Martha,3)  whose  hair  is  bobbed,  has  a  small  dog.  .  .  .  We  have 
thought  with  love  and  concern  of  all  of  your  birthdays,  and 
have  celebrated  especially  yours,  dear  brother,  in  company 
with  Kev.  Walther,  with  a  glass  to  your  health.  .  .  .  Should 
other  persons  intend  to  emigrate,  tell  them  that  there  is  much 
good  land  in  this  neighborhood,  and  that  twenty  farmers  who 
are  living  at  one  place  a  few  miles  from  here  will  move  to 
Illinois  to  join  their  church  and  to  make  room  for  our  dear 
children."  We  read  in  these  letters  even  of  the  Thanksgiving 
Day  celebration  for  this  year  (1839). 

In  a  letter  a  few  months  later  Loeber  has  to  convey  the 
sad  news  of  the  demise  and  funeral  of  this  very  Tante  Chri- 


3)  The  three  children  in  the  Loeber  parsonage. 


THE   SAXON    IMMIGRANTS   OF    1839.  19 

stelchen,  and  in  reply  the  German  relatives  write  that  they 
waive  all  claims  to  her  property  in  America,  and  suggest  that 
her  house,  which  was  used  as  a  school  by  the  Altenburg  con- 
gregation, be  donated  to  the  congregation  and  called  "Chri- 
stiannen-Schule"  in  her  memory.  This  is  the  first  bequest, 
or  memorial  foundation,  that  our  church-body  received.  It 
was  for  a  school,  a  parochial  school.  No  settlement  or  colony 
comes  to  my  mind  where  so  much  thought  was  given  to  the 
cause  of  education  in  the  very  beginning.  Besides  the  college, 
and  this  care  for  common  school  education,  there  was  regular 
instruction  in  each  parish.  In  1844  the  Altenburg  school  had 
53  children,  the  one  in  St.  Louis  130 — 140,  and  the  Frohna 
school,  a  few  years  later,  50. 

Other  parts  of  this  symposium  will  show  the  further  de- 
velopment of  this  mustard-seed  planted  by  God's  hand  in  this 
land,  and  tell  more  about  some  of  these  men;  but  in  closing 
I  wish  to  point  to  one  thing.  In  these  days  of  so  much  talk 
about  Americanization  and  so  much  pseudo-Americanism  it 
is  edifying  to  have  the  spirit  of  true  Christian  patriotism 
wafted  into  our  souls  by  turning  the  pages  of  the  history  of 
this  settlement.  These  Saxons  certainly  did  not  come  over 
here  to  gather  riches  and  then  return  to  spend  them  in  the 
old  fatherland ;  nor  were  they  emissaries  sent  to  colonize  this 
country  for  Germany;  they  had  only  one  thought,  viz.,  to 
make  this  country  their  and  their  children's  home,  and  to  do 
their  share  in  building  up  its  material  and  spiritual  pros- 
perity. With  an  open  eye  for  all  the  advantages  and  the 
weaknesses  of  our  land,  they  had  an  ardent  love  of  liberty 
that  must  ever  remain  an  example  for  imitation,  and  that 
has  influenced  the  masses  of  immigrants  coming  after  them 
in  a  degree  not  sufficiently  appreciated  by  the  student  of 
American  history. 

There  are  many  addresses  and  sermons  of  Walther  from 
the  very  first  years  that  have  given  inspiration  and  furnished 
the  material  for  many  an  oration  for  the  last  seventy  years. 
From  one  of  these,  spoken  on  the  Fourth  of  July,  1853,  I  add 
a  few  paragraphs  to  show  the  spirit  of  these  builders  of  our 
Church  and  country :  — 


20  THE    SAXON    IMMIGRANTS   OF    1839. 

"There  are  innumerable  advantages  and  boons  by  virtue  of 
which  our  fatherland  surpasses  all  other  countries,  and  that 
have  been  showered  upon  it  especially  since  the  memorable 
Declaration  of  Independence.  I  would  be  worse  than  blind 
if  I  could  not  see  them.  The  country  that  we  have  chosen  as 
our  new  home  stands  before  our  eyes  and  the  eyes  of  an  ad- 
miring world  as  the  greatest  miracle  of  the  century  —  a  tree 
grown  high  beyond  comparison,  laden  with  thousands  of 
golden  fruits  of  human  industry,  and  at  the  same  time  cov- 
ered by  uncounted  developing  blossoms  that  promise  to  bear 
without  interruption  new  fruits  of  human  endeavor.  Under 
its  protecting,  wide-spreading  branches  ever-increasing  mul- 
titudes from  all  tongues  and  nations  are  gathering, ...  a  con- 
flux of  people  from  all  tribes,  that  here  exchange  their  talents 
and  experiences.  Thus  the  gifts  and  attainments  of  all 
nations  are  brought  together  here  to  make  a  nation  happy." 

"Thrice  blessed  may  this  day  be.  On  it  the  foundation 
of  a  state  was  laid  in  which  freedom  of  religion  and  con- 
science has  been  made  a  principle  of  government.  Blessed 
this  land  in  which  we  enjoy  this  freedom !  As  this  country 
offers  civil  freedom  to  religion,  so  may  religion  bring  to  it 
heavenly  blessings.  Only  let  us  make  use  of  this  freedom 
faithfully,  for  God  will  ask  us  to  give  strict  account  of  this 
unutterably  great  gift.  As  citizens,  however,  of  this  country 
let  us  work  zealously,  fight  bravely,  and,  if  need  be,  shed  our 
blood  cheerfully,  that  this  country  may  remain  a  free  country, 
and  that  it  may,  above  all,  retain  the  golden  crown  of  its 
freedom,  namely,  religious  liberty,  and  thus  be  and  remain 
a  refuge  for  all  that  are  exiled  for  religion's  sake  from  all 
nations  of  the  world. 

"May  the  Lord  of  nations,  who  until  now  so  manifestly 
ruled  over,  and  blessed,  this  nation,  let  His  face  henceforth 
graciously  shine  over  our  North  American  free  States,  con- 
found all  attacks  which  the  enemies  of  this  Union  of  States 
may  make  upon  its  freedom,  rear  in  this  land,  to  His  glory, 
a  pious,  free,  and  happy  people,  and  always  place  as  its  leaders 
virtuous  men  of  wisdom  and  of  fearless  and  strong  action. 
Hail  to  thee,  America !     Hail !    Hail !" 


DR.  C.  F.  W.  WAI.i  EEB. 


21 


Dr.  C.  F.  W.  Walther. 

Rky.  Julius  A.  Friedbich,  si.  Charles,  Mo. 
The  Bible  and  the  history  of  the  Christian  Church  teach 
us  that  in  every  critical  period  through   which  the  Church 
Las   passed  God  has  raised  up  godly,  able,  zealous   men    by 


Prof.  C.  F.  W.  Walther. 
From  a  photograph  of  the  year  1870. 

whom  He  performed  His  gracious  counsels  of  love  and  led 
His  people  through  trials  and  persecutions  to  peace  and 
spiritual  comfort.  When,  in  the  first  decades  of  the  nine- 
teenth century,  the  faithful  Lutherans  in  Germany  were 
sorely  oppressed  by  unionistic  princes  on  account  of  their 
faith,  they  sought  refuge  in  the  United  States,  where  they 


22  DR.   C.  F.  W.  WALTHER. 

hoped  to  be  free  to  worship  God  according  to  their  faith  and 
the  dictates  of  their  conscience.  And  the  Lord  of  the  Chnrch 
gave  them  the  leaders  whom  they  needed  to  find  that  peace 
and  the  spiritual  liberty  which  they  longed  for.  The  names 
Wyneken,  Loeber,  Keyl,  Brohm,  Fuerbringer,  Sihier,  Crae- 
mer,  Lochner,  Selle,  etc.,  will  ever  be  written  on  the  tablets 
of  the  history  of  the  Missouri  Synod.  They  were  great  men, 
men  filled  with  holy  zeal  for  the  truth  of  God's  holy  Word, 
men  ready  to  contend  for  the  faith  which  was  once  delivered 
unto  the  saints.  But  the  one  man  who  was  first  and  foremost 
among  them,  the  real  leader  and  directing  spirit  in  the  organi- 
zation and  establishment  of  the  Missouri  Synod,  was  Dr.  Carl 
Ferdinand  Wilhelm  Walther. 

To  write  the  life  of  Walther  is  to  write  the  history  of  the 
Missouri  Synod;  for  "his  life  is  so  closely  connected  with 
that  of  the  powerful  Synod  which  he  organized,  and  which 
was  the  expression  of  his  own  spirit,  that  even  the  details  of 
his  private  biography  belong  to  the  history  of  the  Church." 
From  the  earliest  days  of  his  youth  we  observe  how  God  pre- 
pared him  for  the  tremendous  task  which  he  was  to  perform 
in  his  life. 

Walther  came  from  a  family  of  Lutheran  pastors.  His 
great-grandfather,  grandfather,  and  father  were  Lutheran 
ministers.  He  was  born  October  25,  1811,  at  Langenchurs- 
dorf,  in  the  kingdom  of  Saxony,  where  his  father,  Gottlob 
Heinrich  Wilhelm  Walther,  was  pastor.  His  mother  was 
Johanna  Wilhelmina  Walther,  nee  Zschenderlein.  He  was 
the  eighth  of  twelve  children.  The  discipline  at  his  home  was 
very  rigorous,  even  legalistic.  Walther  received  his  first  in- 
structions from  his  father  and  was  later  sent  to  the  village 
school.  After  two  years  of  schooling  at  the  city  school  at 
Hohenstein,  near  Chemnitz,  he  entered  the  Gymnasium  (col- 
lege) at  Schneeberg  in  July,  1821,  and  graduated  from  this 
school  September  23,  1829.  Most  of  the  teachers  at  Schnee- 
berg were  rationalists,  and  Walther  was  very  much  influenced 
by  them,  although,  as  he  tells  us,  he  still  retained  the  his- 
torical belief  that  the  Bible  is  the  Word  of  God.  We  may 
judge  of  the  spiritual  condition  of  Walther  from  the  fact  that 


Ml;.   ('.   I'.   W.  WALTHEE. 


23 


when  eighteen  years  old  he  had  never  yet  had  a  Bible  or 
a  Catechism  of  his  own. 

Walther  was  a  great  lover  of  music,  and  it  was  his  wish 
to  make  music  the  study  of  his  life.  His  father  was  very 
much  opposed  to  these  plans  of  his  son,  and  wished  that  he 
would  take  up  the  study  of  theology,  promising  him  one 
thaler  a  week  if  he  would  do  so.  And  he  did,  not  on  account 
of  the  munificent  subsidy  of  a  thaler  a  week,  hut  because  God 


Parsonage   at  Langenchursdcrf,   Saxony, 
where  Dr.  C.  F.  W.  Walther  was  horn  October  25,  1811. 

had  changed  the  mind  of  the  young  man  through  the  reading 
of  the  biography  of  Pastor  J.  F.  Oberlin  by  G-.  H.  Schubert. 
He  now  was  convinced  "that  the  prospects  which  a  theologian 
may  have  are  the  most  beautiful ;  for  if  he  only  will,  he  can 
create  for  himself  a  field  of  opportunity  such  as  no  other 
man,  who  chooses  some  other  calling,  may  ever  hope  for." 
The  history  of  his  life's  work  shows  that  he  was  not  mistaken. 
In  October,  1829,  he  went  to  the  University  of  Leipzig  with 
his  brother,  Otto  Hermann,  and  matriculated  as  a  student  of 
theology. 


24  DR.  C.  F.  W.  WALTHEB. 

In  those  days  rank  rationalism  reigned  supreme  at  the 
University  of  Leipzig.  Only  very  few  of  the  professors  still 
professed  the  Christian  faith.  But  "by  the  grace  of  God, 
Walther  was  led  into  a  small  circle  of  Christian  students  who, 
under  the  leadership  of  an  old  candidate  by  the  name  of 
Kuehn,  came  together  for  the  purpose  of  prayerfully  study- 
ing the  Word  of  God.  As  they  did  not  take  part  in  the  wild 
carousals  and  drinking-bouts  of  their  fellow-students,  they 
were  ridiculed,  scorned,  and  decried  as  hypocrites,  obscurants, 
pietists,  fanatics.  By  diligent  study  of  the  Bible  and  ether 
books  they  gradually  came  to  the  conviction  that  the  doctrines 
of  the  Lutheran  Church  are  the  only  true  ones.  But  they 
had  as  yet  not  come  to  a  full  knowledge  and  understanding 
of  the  fundamental  truth  of  the  Church  of  the  Reformation, 
to  wit,  that  of  justification.  They  still  held  that,  in  order  to 
come  to  a  full  and  lasting  assurance  of  his  salvation,  every 
sinner  must  needs  pass  through  the  awful  terrors  of  the  Law 
and  the  qualms  of  the  fear  of  hell.  In  other  words,  they 
founded  their  hopes  of  salvation  not  so  much  on  the  grace  of 
God  and  the  merits  of  Christ  as  on  a  certain  degree  of  con- 
trition and  repentance  to  which  they  must  have  attained. 
This  brought  Walther  into  deep  distress;  terrible  conflicts  of 
soul  resulted.  Doubts  and  uncertainty  concerning  his  salva- 
tion brought  him  to  the  verge  of  despair.  He  says:  "Pray- 
ing, sighing,  weeping,  fasting,  struggling,  was  of  no  avail; 
the  peace  of  God  had  departed  from  my  soul."  He  was  res- 
cued from  this  awful  torment  by  a  pastoral  letter  from  Rev. 
Martin  Stephan,  then  pastor  at  Dresden,  Saxony,  to  whom 
lie  had  written  for  advice.  Stephan  advised  him  to  hasten 
to  the  saving  arms  of  Jesus,  and  he  would  find  healing  under 
His  wings.  This  Walther  did,  and  the  peace  of  God  returned 
to  his  heart. 

While  at  the  university,  Walther  was  stricken  with 
a  serious  lung  trouble,  probably  incipient  tuberculosis.  He 
left  the  University  for  one  semester  (1831 — 32)  and  sought 
rest  and  medical  treatment  at  home.  During  this  enforced 
vacation  he  studied  the  works  of  Dr.  Luther  which  he  found 
in  his  father's  library.     Here  he  laid  the  foundation  for  his 


Du.  C.  f.  w.  waitiikk.  25 

life-work,  namely,  the  teaching  and  propagation  of  "God's 
Word  and  Luther's  doctrine  pure."     His  health  having  been 

restored,  he  returned  to  the  university  Easter,  1832,  and 
finished  his  theological  studies  Easter,  L833.  In  September, 
1833,  he  passed  his  first  examination,  whereupon  he  was 
granted  the  license  to  preach.  In  1834  he  accepted  a  position 
as  private  tutor  in  the  family  of  Attorney  F.  Loeber  in  ( iahla, 
Saxony.     He  served  in  this  capacity  till  November,  1^.*;<'». 

In  1836  Walther  passed  his  examination  for  the  holy 
ministry  and  received  a  call  to  the  pastorate  in  the  congre- 
gation at  Braeunsdorf  in  Altenburg,  Saxony.  He  was  or- 
dained and  installed  in  this  charge  on  the  second  Sunday  in 
Advent,  1837.  His  faith  and  steadfastness  were  now  put  to 
a  severe  test  in  his  first  charge.  The  church  of  Saxony  was 
a  state  church.  Walther's  superior  was  a  godless,  rationalistic 
superintendent,  who  despised  and  hated  him  on  account  of 
his  firm  Lutheran  stand  in  doctrine  and  practise.  To  make 
matters  worse,  Walther  had  constantly  to  contend  with  his 
unbelieving  village  schoolmaster,  who  opposed  him  wherever 
he  could,  and  stirred  up  enmity  and  strife  against  the  pastor. 
Yes,  even  Walthei^s  own  father  was  much  opposed  to  the  out- 
spoken firmness  of  his  son  in  regard  to  doctrine  and  practise, 
because  he  feared  that,  by  so  doing,  he  would  hinder  his  ad- 
vancement in  the  Church.  In  short,  things  seemingly  be- 
came unbearable  for  the  young  pastor  at  Braeunsdorf.  But 
what  should  or  could  he  do? 

In  the  early  part  of  1838  Pastor  M.  Stephan  of  Dresden, 
mentioned  above,  issued  a  call  to  all  Lutherans  who  were 
suffering  under  the  spiritual  oppression  of  a  godless  church- 
government  in  Saxony  to  join  him  and  a  company  of  emi- 
grants who  hoped  to  find  a  home  and  spiritual  freedom  in 
far-off  America.  After  much  deliberation  and  severe  conflicts 
of  soul  Walther  decided  to  follow  the  call.  With  a  bleeding 
heart  he  resigned  his  pastorate  in  Braeunsdorf  and  delivered 
his  farewell  sermon  on  the  sixteenth  Sunday  after  Trinity, 
1838,  and  joined  Stephan's  company  of  emigrants.  He  sailed 
from  Bremerhaven  on  board  the  vessel  Johann  Georg  Novem- 
ber 3,  1838,  and  arrived  at  New  Orleans  January  5,  1S39. 


26  OR.  C.  F.  W.  WALTHER. 

He  had  been  booked  to  sail  on  the  ship  Amalia,  but  when  he 
arrived  in  Bremen,  he  was  refused  passage  on  that  vessel  and 
was  forced  to  take  the  Johann  Georg.  The  Amalia  never 
reached  port,  and  nothing  was  ever  heard  of  her  again. 
Truly,  "God  moves .  in  a  mysterious  way  His  wonders  to 
perform." 

In  February,  1839,  the  emigrants,  under  the  leadership  of 
Stephan,  reached  St.  Louis,  Mo.  A  small  number  of  them 
remained  in  St.  Louis ;  the  others  moved  to  Perry  County, 
Mo.,  and  established  a  colony  consisting  of  several  congre- 
gations. Walther  accepted  the  pastorate  at  Dresden  and 
Johannisberg.  The  colonists  had  hardly  erected  their  own 
log  cabins  when  they  resolved  to  establish  a  higher  institu- 
tion of  learning  in  order  to  provide  pastors  and  teachers  for 
the  Church  in  their  new  fatherland.  In  the  fall  of  1839  they 
opened  our  first  college  in  Dresden,  the  now  historical  log- 
cabin  college,  and  Walther  for  a  time  served  as  instructor  in 
this  new  school,  which  later  on  was  to  become  the  scene  of 
his  blessed  activities  on  a  much  larger  and  grander  scale. 

The  colonists  had  left  Germany  in  the  hope  of  escaping 
spiritual  oppression.  But  they  soon  came  to  realize  that  they 
had  really  but  leaped  from  the  frying-pan  into  the  fire.  Their 
leader  Stephan,  in  whom  they  had  placed  implicit  confidence, 
proved  to  be  a  deceiver,  who  endeavored  to  foist  the  yoke  of 
spiritual  tyranny  upon  their  shoulders.  In  a  few  months  he 
had  practically  squandered  the  funds  in  the  common  treasury 
of  the  colonists  for  his  own  household  and  personal  comfort. 
But  the  greatest  shock  came  to  them  when  their  would-be 
liberator  was  exposed  as  a  libertine,  who  had  become  guilty 
of  grievous  sins  against  God's  holy  Sixth  Commandment. 
Walther  was  assigned  the  task  of  calling  him  to  account  and, 
if  possible,  bringing  him  to  repentance.  When  all  endeavors 
proved  to  be  in  vain,  Stephan  was  ousted  from  the  leadership 
in  the  colony,  and  the  flock  was  seemingly  without  a  shepherd. 

Trying  days  now  came  upon  the  poor  deluded  flock.  Both 
pastors  and  laymen  were  thrown  into  doubt  and  despair. 
"Are  we  still  a  Christian  Church  ?  Have  we  indeed  the  power 
of  the  Keys?    Are  our  calls  to  the  ministry  valid?    Are  our 


DR.  C.  F.  W.  WALTHEB.  27 

pastors  really  ministers  of  Christ,  and  are  the  Sacraments 
administered  by  them  valid  ?"  —  such  were  the  questions  de- 
bated among  them.  Some  emphatically  denied  all  this,  de- 
claring that  they  w«ere  nothing  more  than  a  mob  (Rotte).  It 
was  through  the  instrumentality  of  Walther  that  God  brought 
light  and  peace  to  the  disturbed  consciences  of  the  sorely  dis- 
tressed people.  In  April,  1841,  a  debate  was  held  in  Alten- 
burg,  Perry  County,  Mo.,  in  which  Walther  presented  eight 
theses  for  the  purpose  of  establishing  from  the  Word  of  God 
and  the  writings  of  the  theologians  of  the  Lutheran  Church 
the  Scriptural  doctrine  of  the  Church  and  its  powers  and 
privileges.  The  principles  laid  down  in  these  theses  were 
later  elaborated  by  Walther  in  his  epoch-making  books,  The 
Voice  of  Our  Church  on  the  Question  of  Church  and  Office, 
The  Correct  Form  of  a  Local  Congregation  Independent  of 
the  State,  and  The  Evangelical  Lutheran  Church  the  True 
Visible  Church  on  Earth.  A  close  examination  of  the  con- 
stitution which  under  Walther's  leadership  was  worked  out 
and  adopted  by  Trinity  Congregation  in  St.  Louis  will  show 
that  it  is  built  up  on  the  principles  which  Walther  presented 
and  successfully  defended  in  that  debate.  A  full  practical 
application  of  those  principles  we  find  in  the  Constitution  of 
the  Missouri  Synod,  which  is  chiefly  the  work  of  Walther. 
But  Walther  was  not  to  remain  in  the  seclusion  of  Perry 
County.  The  Lord  of  the  Church  needed  him  for  greater 
things  and  therefore  called  him  out  of  the  quiet  retreat  into 
that  field  where  he  was  to  serve  the  rest  of  his  life  — 
St.  Louis,  Mo.  Walther's  older  brother,  Pastor  Otto  Her- 
mann, who  had  served  the  congregation  in  St.  Louis,  died 
January  21,  1841.  On  February  8  the  congregation  called 
Walther  as  the  successor  to  his  brother.  Walther  was  troubled 
with  scruples  whether  he  were  not  unworthy  to  serve  in  the 
ministry  at  all.  But  after  prayerfully  considering  the  call 
in  all  its  bearings  in  the  light  of  the  Word  of  God  and  the 
principles  which  he  had  found  and  proved  to  be  truth  in  the 
Altenburg  debate,  he  cheerfully  accepted  the  call,  April  26, 
1841,  and  delivered  his  inaugural  sermon  on  the  following- 
Sunday,  Jubilate, 


28  I>R.  C.  F.  W.  WALTHEB. 

Walthcr  writes:  "In  the  Saxon-Lutheran  congregation  it 
was  the  rule  always  to  establish  at  once  the  office  of  teaching 
together  with  the  office  of  preaching.  Within  a  few  days  after 
the  arrival  of  the  first  division  of  the  company  of  emigrants 
in  St.  Louis  a  school  was  founded  here.  If  no  teacher  could 
be  appointed,  it  was  a  self-evident  thing  that  the  minister 
took  over  with  his  ministerial  office  the  office  of  schoolmaster, 
and  administered  it  according  to  his  ability."  When  Walther 
entered  upon  the  pastorate  in  St.  Louis,  he  found  his  dear 
friend  and  former  fellow-student  at  Leipzig,  Candidate  of 
Theology  J.  F.  Buenger,  in  charge  of  the  parish-school.  The 
two  friends  worked  together  hand  in  hand,  and  the  school 
soon  proved  to  be  one  of  the  best  means  for  missionary  work, 
for  many  children  of  parents  who  were  not  members  of  the 
Lutheran  Church  attended  the  school  and  eventually  became 
members  of  the  congregation.  To  his  dying  day  Walther 
was  a  staunch  friend  of,  and  worker  for,  the  Christian  day- 
school.  With  glowing  words  he  would  enthuse  his  students 
for  the  blessed  work  among  the  little  lambs  of  Jesus.  He 
declared  with  Luther  that  every  pastor  or  student  of  theology 
ought  to  serve  as  teacher  of  the  little  ones  at  least  for  several 
years. 

But  Walther's  paths  in  St.  Louis  were  not  strewn  with 
roses.  The  devil  saw  to  it  that  trouble  and  distress  were  not 
wanting.  Men  with  scparatistic  tendencies  made  life  a  bur- 
den to  him  and  to  his  people,  accusing  him  of  harboring 
hierarchical  plans  and  denying  the  validity  of  the  organiza- 
tion of  his  congregation.  They  demanded  that  the  congrega- 
tion dissolve  at  once.  But  these  men  did  not  succeed  in  their 
evil  plans.  Walther  and  his  flock  were  fortified  and  estab- 
lished more  and  more  by  the  diligent  study  of  the  Word  of 
God  and  the  confessions  of  our  Church. 

Up  to  1842  the  congregation  had  held  its  services  in  the 
basement  of  the  Episcopal  Christ  Church.  In  January,  1842, 
it  was  resolved  to  buy  a  suitable  plot  of  ground  and  to  erect 
a  church.  The  church  was  to  be  named  "Trinity  Church."  It 
was  dedicated  December  4,  1842.  As  yet  the  congregation 
had  not  adopted  a  constitution.     Past  experiences  had  made 


DB.  C   F.  \V.  WALTHEB.  29 

the  members  wary  and  extremely  suspicious  in  all  questions 
pertaining  to  forms  of  church-government,  lesl  they  be  en- 
snared again  by  the  cunning  devices  of  priestcraft  and  lose; 
the  precious  liberties  and  sacred  rights  which  they  had  bu1 
recently  acquired  by  a  long  and  bitter  fight.  The  draft  of 
a  constitution  for  the  congregation  was  discussed  carefully 
and  exhaustively  in  many  meetings  of  the  congregation. 
Every  section  was  minutely  examined  in  the  lighl  <»f  the 
Word  and  the  confessions  of  the  Church  before  it  was 
adopted.  The  constitution  was  finally  adopted  and  signed 
by  the  members  in  the  spring  of  1843. 

In  the  counsels  of  God,  Walther  was  chosen  to  become 
a  teacher  of  many  throughout  the  land.  He  was  not  to  keep 
the  truth  which  he  had  found  in  the  Bible  and  the  confessions 
of  the  Church  for  himself  and  his  congregation  only.  Spir- 
itual darkness  was  resting  heavily  upon  the  people  of  America. 
Even  those  who  bore  the  Lutheran  name  had  become  traitors 
to  their  Church  and  were  joining  the  hosts  of  those  who  cry : 
"Away  with  all  creeds!  There  is  no  place  in  the  American 
church  for  such  barriers.  Let  us  rather  practise  charity  and 
brotherly  love."  Yes,  sad  to  say,  the  great  majority  of  Lu- 
therans in  those  days  were  steeped  in  the  rankest  unionism. 
But  how  was  the  old  and  well-tried  Lutheran  doctrine  to  be 
made  known  among  our  people?  God  had  his  plans  ready, 
and  He  chose  Walther  to  execute  them.  For  some  time 
Walther  had  contemplated  the  publication  of  a  Lutheran 
church-paper.  After  this  plan  had  matured  in  his  mind,  he 
laid  it  before  his  congregation,  and  it  found  favor  with  his 
members  and  his  brethren  in  the  ministry.  They  offered  him 
all  assistance  possible,  some  even  promising  to  subscribe  for 
several  issues  of  the  paper  in  order  to  make  its  publication 
possible.  The  first  number  of  Der  Lutheraher  was  issued 
September  1,  1844,  and  was  hailed  with  joy  by  those  Lu- 
therans throughout  the  land  who  still  held  fast  to  the  pure 
doctrines  of  their  Church.  The  voice  of  this  faithful  witness 
sounded  familiar  in  their  ears.  Pastor  Wyneken  cried  out : 
"Thank  God,  there  are  yet  more  Lutherans  in  America !" 
Under  God  this  paper  became  the  instrument  through  which 


30  I)R-   C.  F.  W.  WALTHER. 

the  faithful  Lutherans  in  this  country  were  brought  together, 
so  that  they  finally  united  into  one  body,  called  the  Missouri 
Synod.  From  the  very  first  Der  Lutheraner  proclaimed  the 
pure  Lutheran  doctrine  with  a  clarion  voice.  It  did  not  sail 
under  false  colors.  The  flag  at  its  masthead  bears  the  bold 
inscription:  "God's  Word  and  Luther's  doctrine  pure  Shall 
to  eternity  endure."  One  of  Walther's  chief  purposes  in  pub- 
lishing this  paper  was  to  make  known  the  pure,  unadulterated 
doctrines  of  the  Lutheran  Church.  His  articles  were  filled 
with  quotations  from  our  confessions  and  the  writings  of  the 
Lutheran  fathers.  Because  of  this  he  was  ridiculed  and  much 
abused  as  one  who  placed  the  Lutheran  confessions  far  above 
the  Bible.  He  was  charged  with  idolizing  the  fathers  of  the 
Church,  with  promoting  a  dead  orthodoxy,  with  doing  nothing 
but  rehashing  the  antiquated  opinions  of  men  long  dead  and 
gone,  with  endeavoring  to  graft  a  withered  branch  of  the 
church  of  Germany  on  the  flourishing  tree  of  American 
Lutheranism.  The  term  "pure  doctrine,"  reine  Lehre,  be- 
came a  by-word  in  the  mouth  of  the  enemies  of  our  Church. 
But  Walther  did  not  waver.  His  voice  rang  louder  and  louder 
throughout  the  land  and  could  not  be  silenced  by  ridicule  or 
scorn.  Der  Lutheraner  was  a  veritable  thorn  in  the  flesh  of 
the  sectarians  and  such  as  were  Lutherans  in  name  only.  But 
to  those  who  were  seeking  the  truth  it  became  a  guide  to  the 
rich  treasures  which  the  Lutheran  Church  has  gathered  from 
the  depths  of  God's  holy  Word. 

The  Lutheran  pastors  in  various  parts  of  our  country  who 
had  become  acquainted  with  Walther  and  the  Saxon  Lu- 
therans in  Missouri  through  the  Lutheraner  began  to  cor- 
respond with  Walther.  All  felt  that  a  closer  organic  union 
was  necessary  in  order  to  advance  the  cause  of  true  Lu- 
theranism. Several  conferences  were  held  by  them  in  1845 
and  1846.  The  question  of  organizing  a  truly  Lutheran 
synod  was  discussed  and  a  draft  for  a  synodical  constitution 
drawn  up.  Walther  was  the  leading  and  directing  spirit  in 
these  conferences.  The  principles  presented  and  defended  by 
him  in  the  Altenburg  debate  were  embodied  in  the  instrument. 
It  was  resolved  to  meet  at  Chicago,  111.,  in  the  spring  of  1847, 


DR.  C.  F.  W.  WALTHER.  31 

with  delegates  from  the  congregations,  to  organize  the  con- 
templated synod.  Accordingly  on  May  25,  1847,  twenty-two 
pastors,  two  candidates  of  theology,  and  twelve  lay  delegates 
met  in  Pastor  Selle's  church  at  Chicago.  Of  course,  Walther 
was  there.  His  congregation,  after  considering  the  draft  of 
the  constitution  in  ten  meetings,  finally  resolved  to  approve 
it  and  to  join  the  synod,  provided  a  section  be  added  declar- 
ing Synod  to  be  an  advisory  body  only,  and  that  the  resolu- 
tions of  Synod  must  have  the  approval  of  the  individual  con- 
gregations in  order  to  become  effective.  In  other  words, 
Synod  was  to  have  no  inherent  legislative  powers  over  the 
congregations.  This  section  was  made  a  part  of  the  consti- 
tution. 

On  May  26,  1847,  the  constitution  was  adopted  and  signed, 
and  the  Evangelical  Lutheran  Synod  of  Missouri,  Ohio,  and 
Other  States  was  ready  to  begin  its  blessed  work  under  the 
leadership  of  Walther,  who  was  chosen  its  first  president. 

Pursuant  to  a  request  of  Synod  the  college  at  Altenburg 
was  placed  under  the  fostering  care  of  Synod  by  its  owners, 
the  congregations  at  Altenburg  and  St.  Louis,  and  removed 
to  St.  Louis.  In  October,  1849,  Walther  was  elected  professor 
of  theology  in  the  institution,  which  was  henceforth  known 
as  Concordia  Seminary.  Trinity  Church  was  at  first  un- 
willing to  give  up  her  beloved  pastor,  but  finally  consented 
under  the  condition  that  he  remain  senior  pastor  of  the  con- 
gregation, preach  several  times  in  the  course  of  the  year, 
attend  the  meetings  of  the  vestry  and  the  congregation,  and 
have  the  general  supervision  over  the  congregation. 

Walther  began  his  lectures  in  January,  1850.  For  thirty- 
seven  years  he  faithfully  performed  the  solemn  obligations 
which  that  highly  responsible  position  carries  with  it.  During 
that  time  he  prepared  hundreds  of  young  men  for  the  min- 
istry in  the  Lutheran  Church.  Filled  with  fervent  love 
toward  Christ  and  His  holy  Church,  he  endeavored  to  imbue 
his  students  with  the  same  spirit.  His  eminent  learning 
enabled  him  to  declare  unto  them  all  the  gracious  counsels  of 
God  in  clear  and  convincing  words.  By  word  and  by  example 
he  taught  them  to  practise  self-denial   and  willingness   to 


32  Ml.   C.  F.  W.  WALTHER. 

suffer  in  the  service  of  Christ  and  the  Church.  He  led  them 
to  look  upon  the  smallest,  poorest  congregation  with  reverent 
awe,  because  the  Lord  of  the  Church  has  chosen  her  to  be 
His  beloved,  beautiful  spouse  and  invested  her  with  glorious 
robes  and  sovereign  rights  and  powers.  To  her  He  has  en- 
trusted the  keys  of  the  kingdom  of  heaven.  The  royal 
priesthood  of  all  true  believers  made  the  most  lowly  and 
humble  Christian  a  king  in  his  eyes,  to  serve  whom  should 
be  considered  an  honor,  a  blessed  privilege  by  every  pastor. 
And  with  what  burning  eloquence  could  he  describe  the 
beauties  and  glories  of  our  beloved  Lutheran  Church!  How 
he  would  delve  deep  into  the  rich  treasures  of  her  confessions 
and  the  writings  of  that  man  of  God,  Luther,  and  bring  forth 
and  hold  up  to  the  wondering  eyes  of  his  students  the  precious 
gems  which  encrust  her  royal  diadem!  But  Walther  was 
never  greater  than  when  he  came  to  tell  his  students  of  the 
central  doctrine  of  the  Gospel,  the  free,  forgiving,  justifying 
grace  of  God  in  Christ  Jesus.  His  lectures  on  this  subject 
were  veritable  hymns  of  exultant  joy  and  adoration,  which 
needs  must  carry  his  students  with  him  into  the  joys  of  the 
redeemed  people  of  God.  Walther's  fervent  prayer  was,  "May 
God  give  us  a  pious  ministry !"  and  he  used  all  his  learning 
and  the  many  other  gifts  which  God  had  bestowed  upon  him 
to  prepare  such  a  ministry  for  our  Church.  His  endeavors 
were  visibly  blessed  of  the  Lord.  Those  who  sat  at  his  feet 
went  out  into  the  world  and  labored  faithfully  in  the  vine- 
yard of  Christ.  Walther  lived  to  see  the  day  when  the  little 
mustard-seed  had  grown  to  a  large  tree  which  spreads  its 
branches  far  beyond  the  boundaries  of  our  country.  And 
although  he  has  now  been  sleeping  the  sleep  of  the  blessed  for 
more  than  thirty-four  years,  yet  his  spirit  is  still  active  in 
our  Synod,  and  men  who  were  trained  by  him  are  now  pre- 
paring others  for  the  ministry  and  teaching  them  to  fight  the 
same  good  fight  which  Walther  began  many  years  ago. 

But  Walther  did  not  lose  contact  with  his  students  after 
their  graduation.  At  his  suggestion  Synod  in  1855  began  the 
publication  of  Lehre  und  Wehre,  a  theological  monthly  for 
pastors.     It  is  the  purpose  of  this  magazine  to  proclaim  the 


dr.  c.  Is.  w.  Wai/imkk.  33 

pure  Scriptural  doctrines  of  the  Lutheran  Church,  to  defend 
them  against  all  attacks,  and  to  discuss  such  questions  of  the 
day  as  may  agitate  or  disturb  the  Church.  It  has  proved  to 
be  of  inestimable  value  to  our  Synod,  for  in  it  our  pastors 
found,  so  to  speak,  an  opportunity  to  take  a  continuous  post- 
graduate course  in  theology.  In  his  many  essays  read  before 
conferences  and  synodical  conventions  Walther  invariably 
spoke  on  doctrinal  subjects.  There  are  very  few,  if  any,  doc- 
trines of  our  Church  which  Walther  did  not  discuss  on  such 
occasions.  In  his  voluminous  correspondence  Walther  came 
into  still  closer  and  more  intimate  touch  with  his  friends 
and  former  students.  His  classic  letters  are  replete  with 
words  of  advice,  instruction,  warning,  admonition,  encourage- 
ment. In  short,  Walther  was  a  teacher  of  the  Church  in  the 
most  eminent  sense  of  the  word. 

His  opponents  have  decried  Walther  as  a  man  who  loved 
controversy  and  strife.  This  is  not  true.  Walther  loved  peace. 
His  old  friend  and  colleague  Guenther  calls  him  "ein  redder 
Friedenstheolog/'  a  true  theologian  of  peace.  His  greatest 
pleasure  was  quietly  to  build  the  walls  of  Zion  and  to  plant 
the  seed  of  the  Word  in  the  beautiful  garden  of  the  Church 
of  God.  But  when  Zion  was  attacked,  when  spiritual  wolves 
threatened  the  flock,  when  wily  foxes  sought  to  ruin  the  vine- 
yard of  Christ,  then  he  would  put  on  the  whole  armor  of  God, 
sound  the  trumpet  of  war,  and  go  forth  into  the  conflict  with 
an  unflinching  heart.  It  was  his  painful  duty  to  take  the 
lead  in  three  great  doctrinal  controversies,  which  at  times 
threatened  to  shake  the  very  foundations  of  our  Synod, 
namely,  the  fight  with  the  Buffalo  Synod,  the  Iowa  Synod, 
and  the  Ohio  Synod.  The  reader  will  find  a  detailed  history 
of  these  controversies  on  other  pages  in  this  volume.  At  this 
time  we  will  only  say  that  every  one  of  them  was  forced  upon 
Walther,  and  that  they  caused  him  more  pain,  sorrow,  and 
distress  than  any  other  experiences  in  his  long  and  eventful 
life,  especially  when  it  became  his  duty  to  contend  against 
men  who  at  one  time  were  his  students  or  intimate  friends. 
And  in  these  controversies  he  always  sought  the  glory  of  God 

EBENBZER.  3 


34  DR-  C.  F.  W.  WALTHER. 

and  the  welfare  of  the  Church,  never  his  own  honor  or  per- 
sonal benefit. 

Walther  had  occasion  to  visit  his  old  fatherland  twice 
while  serving  Synod.  In  1851 — 52  he  and  Wyneken  were 
delegated  by  Synod  to  visit  Pastor  Loehe  in  Bavaria  in  order, 
if  possible,  to  adjust  doctrinal  differences  which  had  arisen 
between  him  and  our  Synod.  Sad  to  say,  their  efforts  failed. 
Loehe  soon  afterwards  came  out  openly  as  our  enemy  and 
instigated  the  organization  of  the  Iowa  Synod  in  opposition 
to  the  work  of  the  Missouri  Synod.  In  1860  Walther  again 
visited  Europe.  His  health  was  rapidly  failing,  and  a  serious 
throat  trouble  developed.  He  was  advised  to  seek  recovery 
in  Germany  and  Switzerland.  The  hopes  and  prayers  of  his 
friends  were  fulfilled,  and  upon  his  return  Walther  entered 
into  his  work  with  renewed  vigor. 

The  congregations  which  formed  the  Missouri  Synod  were 
exclusively  German,  and  consequently  their  work  was  done 
chiefly  in  this  language.  Through  its  Home  Mission  Synod 
sought  to  gather  Lutherans  of  German  descent,  who  were 
scattered  over  the  vast  expanse  of  our  country,  and  were  with- 
out the  means  of  grace,  into  Lutheran  congregations.  This 
work,  which  to  this  day  stands  at  the  head  of  our  missionary 
enterprises,  needed  all  the  men  and  means  which  Synod  was 
able  to  supply.  Much  as  Walther  encouraged  this  work,  yet 
from  the  very  beginning  he  realized  the  responsibility  of  our 
Church  toward  our  English-speaking  fellow-citizens,  and  he 
confessed  with  sorrow  that  these  duties  had  been  sorely  neg- 
lected. He  said  on  one  occasion :  "God  has  brought  us  into 
this  country  and  without  our  merit  has  given  us  the  pure 
doctrine  also  for  the  purpose  that  we  should  spread  it  in 
the  language  of  our  country.  But,  alas !  we  did  not  do  what 
we  should  have  done,  and  I  fear  God  will  punish  us  for  our 
negligence  and  take  away  from  us  Germans  the  great  bless- 
ings which  He  bestowed  upon  us  because  we  did  not  do  in 
the  English  language  what  we  should  have  done."  Our  Synod 
agreed  with  Walther  regarding  our  duties  towards  our  Eng: 
lish-speaking  neighbors  and  towards  our  children,  who  in  the 
future  would  most  certainly  adopt  English  as  their  mother- 


DR.  C.  F.  W.  WALTHEB.  35 

tongue.  As  early  as  1857  Synod  laid  down  certain  principles 
which  should  be  observed  when  English  congregations  are 
organized  out  of  German  congregations.  Walther  with  a  clear 
vision  saw  that  in  the  future  a  great  part  of  our  work  must 
be  done  in  English,  and  he  was  ready  to  assist  in  anything 
which  might  help  to  prepare  for  this  work.  Tn  1872  he 
attended  a  free  conference  of  English-speaking  Lutherans  at 
Gravelton,  Mo.  The  result  of  this  conference  was  the  organi- 
zation of  the  "English  Lutheran  Conference  of  Missouri" 
which  was  later  on  succeeded  by  the  "English  Lutheran  Synod 
of  Missouri,"  since  1911  the  "English  District  of  the  Missouri 
Synod." 

Walther  was  married  to  Miss  Emilie  Buenger  at  Dresden, 
Perry  Co.,  Mo.,  by  his  brother-in-law,  Pastor  Keyl,  Septem- 
ber 21,  1841.  Their  union  was  blessed  with  six  children,  four 
sons  and  two  daughters.  Walther  was  very  much  attached  to 
his  children  as  may  be  seen  from  his  letters.  His  home  was 
a  truly  Lutheran  Pfarrhaus,  where  the  Word  of  God  ruled, 
and  Christian  virtues  were  practised.  Walther's  hospitality 
was  known  far  and  wide.  His  beloved  wife  died  in  the  con- 
fession of  Jesus'  holy  name  August  23,  1885.  In  one  of  his 
letters  to  his  children  he  wrote :  "My  tears  flowed  freely,  for 
words  cannot  express  what  I  have  lost  with  this  my  faithful 
helpmeet." 

Walther  was  a  humble  Christian  who  knew  no  pride  or 
haughtiness,  neither  did  he  crave  to  be  honored  by  men.  In 
1855  the  faculty  of  the  University  at  Goettingen,  Germany, 
offered  to  confer  upon  him  the  degree  of  Doctor  of  Divinity, 
but  he  declined  to  accept  it  mainly  on  account  of  the  doctrinal 
position  of  the  faculty  at  Goettingen.  When,  however,  the 
faculty  of  Capital  University  at  Columbus,  Ohio,  by  order  of 
the  Ohio  Synod,  at  that  time  a  member  of  the  Synodical  Con- 
ference, conferred  the  same  honor  on  him,  he  accepted  it  re- 
luctantly, because  he  felt  he  owed  it  to  the  Church. 

In  his  deportment  he  was  a  polished  gentleman  with  the 
refinement  of  a  courtier,  ein  rechter  Hofmann.  When  he  was 
already  ailing,  we  students  sent  a  committee  to  him  with  the 
urgent  request  that  he  come  to  his  lectures  in  his  comfortable 


36  DR.   C.  F.  W.  WALTHER. 

lounging-robe  and  slippers.  He  became  very  indignant  and 
said :  "Do  you  really  believe  that  I  would  dare  to  appear  be- 
fore my  students  that  way  ?  Never !"  and  he  came  to  his  class 
as  usual  in  his  broadcloth  frock  coat,  high  collar  with  im- 
maculate white  cravat,  and  high  boots. 

Walther  always  showed  the  kindest  sympathy  with  such 
as  were  in  bodily  or  spiritual  distress.  Never  will  I  forget 
the  day  when  he  helped  me  out  of  the  depths  of  spiritual 
misery.  Serious  doubts  concerning  the  divinity  of  Christ 
had  arisen  in  my  mind  while  I  was  his  student.  I  was 
brought  near  the  brink  of  despair.  What  should  I  do,  re- 
main and  play  the  hypocrite,  or  give  up  the  study  for  the 
ministry  ?  After  much  hesitation  I  resolved  to  go  to  Walther 
and  tell  him  about  my  miserable  condition.  With  a  trem- 
bling heart  I  ascended  the  stairway  to  his  study.  How  would 
the  great  theologian,  the  staunch  champion  of  Christ,  re- 
ceive me?  Would  he  listen  to  me  at  all,  or  would  he  turn 
me  out  in  disgust  as  an  unbeliver?  When  I  entered  his 
study,  he  received  me  very  cordially  and  asked  me  what  my 
troubles  were.  After  patiently  listening  to  my  tale  of  woe, 
he  grasped  my  hand  and  said:  "My  dear  young  friend,  you 
seem  to  think  that  you  alone  are  vexed  with  such  doubts. 
You  are  mistaken.  I  have  the  very  same  experiences.  Why, 
often  when  I  am  preaching  in  the  pulpit,  or  lecturing  before 
my  classes,  Satan  whispers  into  my  ears,  'How  do  you  know 
this  to  be  true  V  "  And  then  he  showed  me  that  I  was  still 
a  Christian,  a  believing  child  of  God,  because  no  unbeliever 
would  be  troubled  with  anxiety  and  fear  on  account  of  his 
unbelief.  In  conclusion  he  recommended  certain  books  to 
me  and  promised  that  he  would  remember  me  in  his  prayers. 
That  is  an  example  how  Walther  practised  Seelsorge,  the  cure 
of  souls. 

During  his  long  and  busy  life  Walther  might  have  amassed 
a  great  fortune  had  he  been  a  lover  of  money.  But  he  sought 
not  after  treasures  upon  earth,  where  moth  and  rust  do  cor- 
rupt. By  his  many  writings  he  brought  thousands  of  dollars 
into  the  treasury  of  our  Synod,  but  never  once  did  he 
accept  one  cent  of  remuneration  for  his  books,  pamphlets,  and 


DR.  ('.  F.  W.  WALTHEB.  87 

editorial  work.  In  1870  some  friends  had  begun  the  erection 
of  a  beautiful  residence  which  they  intended  to  present  to 
him.  As  soon  as  he  heard  of  it,  he  flatly  refused  to  accept 
it,  and  gave  his  reasons  for  so  doing  in  the  LutJieraner  of 
March  15,  1870.     Walther  died  a  poor  man. 

In  his  work  Walther  was  scrupulous  and  painstaking 
almost  to  a  fault.  One  would  think  that  a  man  of  his  stu- 
pendous learning  could  write  his  sermons  and  essays  with 
fluency  and  ease.  But  this  was  not  so  with  Walther.  He 
told  us  students:  "You,  my  friends,  may  think  that  I  am 
able  to  write  my  sermons,  etc.,  without  much  study  or  effort. 
That  is  not  the  case.  I  can  assure  you  that  I  must  wrest 
every  sermon  from  the  Lord  with  fervent  prayer  and  hard 
work.  The  children  of  my  pen  are  all  born  in  great  travail." 
It  was  my  privilege  to  serve  as  Walther's  private  secretary  — 
amanuensis  he  called  me — for  one  year,  and  thus  I  had  ample 
opportunity  to  observe  him  in  his  work.  I  have  seen  manu- 
scripts from  Walther's  hand  where  words  or  phrases  were 
stricken  out  four  and  five  times  and  replaced  by  other  ex- 
pressions. He  weighed  every  word  carefully  in  order  to  bring 
out  correctly  the  thought  which  he  desired  to  express. 

Like  all  great  men  of  God,  Walther  was  a  man  of  prayer. 
In  the  privacy  of  his  study,  in  the  pulpit,  the  lecture-room, 
in  congregational  and  vestry  meetings,  in  conferences  and 
synodical  conventions  he  pleaded  the  cause  of  Christ  and 
His  Church  in  eloquent  prayer  before  the  throne  of  grace. 
"Prayer,  study,  and  temptation  make  the  theologian."  No 
wonder  Walther  came  to  be  such  a  great  theologian.  No 
wonder  his  work  was  so  gloriously  crowned  with  success. 
Jesus  says :  "Whatsoever  ye  shall  ask  in  My  name,  that  will 
I  do,  that  the  Father  may  be  glorified  in  the  Son,"  John  14, 13. 
Walther  clung  to  this  promise  of  Christ,  and  his  trust  was 
gloriously  rewarded. 

Though  already  faint  and  ill,  Walther  nevertheless  read 
a  paper  before  the  convention  of  the  Western  District  of  our 
Synod  October  13—19,  1886,  at  St.  Louis.  He  had  begun  the 
treatise  thirteen  years  ago  and  finished  it  at  this  meeting.  It 
was  the  last  time  he  appeared  on  the  floor  of  our  Synod.    The 


38  DR-  C.  F.  W.  WALTHER. 

time  for  rest  was  close  at  hand.  Synod  urged  him  to  suspend 
his  lectures  for  a  time,  but  Walther  must  needs  labor  in  the 
vineyard  of  his  Master  as  long  as  his  strength  would  permit. 
He  continued  in  his  work  until  he  broke  down  completely. 
A  great  celebration  in  honor  of  his  fiftieth  anniversary  in  the 
ministry  had  been  planned  for  January  16,  1887.  But  Wal- 
ther's  illness  made  it  impossible  to  execute  the  plan.  Grad- 
ually his  strength  gave  way,  and  his  thoughts  were  turned 
toward  his  heavenly  home.  Sweet  and  comforting  Scripture- 
passages  and  hymn-verses  sustained  him  in  the  days  when 
"other  helpers  fail  and  comforts  flee."  The  valiant  servant 
of  the  Lord,  who  had  fought  many  a  battle  under  the  stand- 
ard of  the  Cross,  was  now  ready  to  follow  the  last  summons  of 
his  Master.  On  May  6,  1887,  it  seemed  as  though  Walther's 
last  hour  had  come.  Pastor  Stoeckhardt,  his  confessor,  asked 
him  whether  he  were  ready  cheerfully  to  die,  trusting  in  the 
grace  of  Jesus  Christ  which  he  had  preached  during  his  life. 
He  answered  with  a  loud  and  distinct  voice,  "Yes."  And  in 
this  confession  he  fell  asleep  in  Jesus'  name,  Saturday,  May  7, 
1887,  5.30  p.  m.  On  Friday,  May  13,  his  mortal  remains  were 
conveyed  to  the  Seminary,  which  was  draped  in  black.  In 
the  evening  of  May  14  an  English  memorial  service  was  held 
in  the  chapel  of  the  Seminary.  From  Sunday  afternoon  till 
Tuesday  noon  the  body  lay  in  state  in  Walther's  beloved 
Trinity  Church.  The  final  funeral  services  were  held  in 
Trinity  Church,  Tuesday,  May  17.  A  vast  concourse  of  pro- 
fessors, pastors,  students,  representatives  of  other  synods  and 
institutions  of  learning,  not  to  speak  of  the  thousands  of  lay- 
men, were  assembled  to  honor  the  memory  of  this  great 
churchman.  Rev.  H.  C.  Schwan,  General  President  of  the 
Missouri  Synod,  preached  on  Ps.  90,  Prof.  Craemer,  President 
of  Concordia  College,  Springfield,  111.,  on  2  Kings  2, 12,  Rev. 
Otto  Hanser,  pastor  of  Trinity  Church,  spoke  on  Dan.  12, 
2.  3  at  the  grave.  On  the  way  to  Trinity  Cemetery,  where 
Walther  was  laid  to  rest  at  the  side  of  his  dear  wife,  the 
funeral  cortege  passed  Concordia  Seminary,  the  scene  of  Wal- 
ther's most  important  activities,  and  stopped  for  a  few 
seconds.    And  as  the  procession  moved  on  again,  the  bell  in 


DR.  C.  P.  W.  WALTHEB.  39 

the  Seminary  tower  tolled  a  last  farewell  to  him  whose  name 
will  ever  be  connected  with  the  history  of  Concordia  Sem- 
inary and  the  Missouri  Synod  —  Dr.  Carl  Ferdinand  Willi  elm 
W  dither. 


In  conclusion  a  few  words  of  personal  reminiscence.  On 
April  20,  1887,  I  had  passed  my  theological  examination  in 
order  to  follow  a  call  of  the  Mission  Board  to  Chattanooga, 
Tenn.  I  wished  to  have  Walther' s  signature  on  my  diploma, 
if  possible.  Professor  F.  Pieper,  who  issued  the  diploma,  did 
not  believe  that  my  wish  could  be  fulfilled  since  Walther  had 
not  written  a  word  for  many  months  and  was  now  apparently 
at  the  point  of  death.  But  nevertheless  I  resolved  to  try. 
My  request  for  permission  to  call  on  the  Doctor  was  kindly 
granted  by  his  son,  the  Rev.  F.  Walther,  who  attended  his 
father.  On  the  afternoon  of  April  21  I  was  ushered  into  the 
sick-room.  Never  will  I  forget  the  scene  which  met  my  eye. 
There  lay  the  man  who  but  a  few  months  ago  spoke  to  us 
with  fiery  eloquence  concerning  the  mysteries  of  God,  with- 
ered and  emaciated,  barely  able  to  raise  his  hand.  When 
I  stepped  to  the  bedside,  Walther  raised  his  hand  slightly  and 
said:  "Gott  gruesse  Sie!"  ("God  greet  you!")  I  told  him 
that  I  was  to  enter  the  holy  ministry  and  had  now  come  to 
take  leave  of  him.  Rev.  Walther  then  asked  him  whether  he 
could  sign  my  diploma,  and  he  answered,  "Yes."  Pastor 
Walther  raised  him  up  in  bed  and  put  his  arm  around  him 
while  I,  kneeling  before  the  bed,  held  the  diploma  up  to  him 
on  a  writing-folio.  But  when  he  was  given  the  pen,  Walther 
had  evidently  forgotten  what  he  was  expected  to  do,  so  Rev. 
Walther,  pointing  to  the  diploma,  said :  "You  must  write  your 
name  here  under  the  word  Lehrerkollegium."  But  instead 
of  writing  his  name,  he  wrote  an  abbreviation  of  the  words 
Lehrerkollegium  and  then  an  illegible  word  which  Prof.  Guen- 
ther  thought  might  mean  Christum.  I  had  almost  given  up 
hopes  of  securing  the  signature,  when  Rev.  Walther  said: 
"Papa,  you  must  write  your  name,  C.  F.  W.  Walther."  Exert- 
ing all  his  strength,  Walther  now  wrote  out  his  name,  looked 
at  the  signature  for  a  few  moments,  and  then  sank  back  on 


40  DR.  C.  F.  W.  WALTHER. 

^af?  £crr     <^Ct^hU±4-  c^^^*^^^t-«v^»^e<^t-tv^      i?rzJLa6r?j£; 

gebiirtig  wn       c^€>t^nA^n^f^r>u y cfoyM^ 

fcit      A.  tfyfcr&J^    ig££  \\$  eZO:  t£fir££, 18(^- 

in   bcin   bieftgcn   (ioncorbia  -  Seminar   bev   bcutfeben  e»angclifcb  »  lufbcrifcben 
Stmobc  von  SNifibuvi,  Dbio  u.  a.  St.  bem  Stu^ium  bcr  Ibcotogic  mit 

.<F*r+y$**J%[ufo  obgclcgcn,  ftcb  babci  cine*  ^y^A/^^^^^J 
SOanbcl*  bcfleifugt  unb  in  bem  vorfcbvift*mapig  mit  ibm  angeftcfltcn  offent* 
lidien  JExamen  pro  Candidatura  ,\u  llcbernabmc  be*  bctligcn  s3>rebigtamt*  al* 

f*-]fi~  ^x<yt  oorbcreitct  ft*  crroiefen  babe:  folcbe*  irnrb  bemfetben 
untev  Slnroiinfcbung  gottlicbcn  Segcn*  bicrburcb  nacb  IHlicfct  unb  ©enMffen 
bfjeugt. 

St.  8oui«  im  Staatc  SRiffouri  ben   .<*£/•    "Ly  r^       \bJ?. 


Qm  jCelumdllcgium: 


Diploma  of  Rev.  Jul.  A.  Friedrich, 
with  Signature  of  Dr.  Walther. 

his  pillow,  completely  exhausted.  When  I  took  leave  of  him, 
he  lifted  up  his  right  hand  as  though  he  would  bless  me  and 
said:  "Gott  segne  Sie  und  gebe  Ihnen  seinen  Heiligen  Geistl" 
("God  bless  you  and  give  you  His  Holy  Spirit!")  I  now 
proceeded  to  leave  the  room,  but  when  I  was  near  the  door, 


"deb  luthebaneb"  KKOM    ism  to  I s  17.  41 

I  turned  to  look  once  more  upon  the  man  who  had  rescued  my 
soul  from  despair  and  saved  me  from  perdition,  and  Beard 
him  say  with  a  faint  voice:  "Gott  behuete  Sic!  OluecJeliche 
ReiseT  ("God  keep  you!  A  happy  journey!")  Twenty-two 
days  later,  on  May  12,  when  on  the  way  to  my  charge  in 
Chattanooga,  I  passed  through  St.  Louis  and  stood  at  the 
bier  of  my  beloved  teacher.  He  had  gone  to  the  rest  of  God'fi 
saints.  But  my  diploma,  a  facsimile  of  which  will  be  found 
on  another  page,  bears  the  last  signature  of  Dr.  C.  F.  W. 
Walther.  As  often  as  I  look  at  it,  I  seem  to  hear  the  bene- 
diction of  this  great  man  of  God :  "God  bless  you  and  give 
you  His  Holy  Spirit!"  And  as  I  pen  these  lines  in  loving 
memory  of  my  venerable  teacher  and  friend,  the  passage  of 
Holy  Writ  comes  to  my  mind : 

"Remember  them  which  have  the  rule  over  you,  who  have 
spoken  unto  you  the  Word  of  God;  whose  faith  follow,  con- 
sidering the  end  of  their  conversation."  Heb.  13,  7. 


"Der  Lutheraner"  from  1844  to  1847. 

Rev.  H.  Birkner,  Boston,  Mass. 

Under  date  of  September  7,  1844,  there  appeared  in 
St.  Louis,  Mo.,  the  first  number  of  an  unpretentious-looking, 
four-page  religious  fortnightly  publication,  introducing  it- 
self to  the  reading  public  of  St.  Louis  and  elsewhere  as 
Der  Lutheraner.  Immediately  below  this  headline  was  the 
well-known  Lutheran  aphorism  about  God's  Word  and  Lu- 
ther's doctrine  pure,  while  a  third  line  informed  the  reader 
that  the  editor  of  the  new  paper  was  C.  F.  W.  Walther, 
"pastor  of  the  German  Evangelical  Lutheran  Church  of  the 
Unaltered  Augsburg  Confession  at  St.  Louis,"  as  is  gleaned 
from  the  introductory  article  of  the  new  publication.  The 
same  article  also  tells  us  that  several  pastors  in  Missouri  and 
in  Illinois  were  associated  in  this  enterprise  with  Pastor 
Walther. 

Without  going  into  detail  concerning  the  necessity,  or 
even  the  advisability,  of  adding  one  more  "Lutheran"  church- 


42 


"der  lutheraner"  from  1844  to  1847. 

JBtt  £nt\)tx(mtx. 


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Saftrg.  1. 


@t.  2tui<$,  9Ko./  ten  7.  September  1844. 


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fonbtrn  auf  rtd)tt  lebtnbigt'  (Jrtcnntnig  btr  felig= 
maci)tnbfn2BaI)r!)titunb  auf  tin  tinfad)Crptugni 
r-on  btrftlbtn.  UtbrigtnJ  fjabtn  roir  bit  91bgd)t, 
in  bitfetti  Slattc  bit  gcigrtid)gtn  Serjrtr  unftrtr 
^ird)t,  infonbtrljtit  Sulljcrn,  frlbg  rtbtn  ju  IagVn, 
unb  roir  mcintn,  bag  fd)on  otlein  bitft  mit  btm 
Slattt  bargtbotcnen  ©aben  bafftlbt  fo  gt^alltoB 
mad)tn  roerbtn,  bag  gd)  btr  Stftr  baS'Unfrigt 
niggtn*  alt!  tint  gtvingt  ^ugabt  gtfalltn  lagtn 
fann.  5EaSbaS-jrotitt  Srbtnfen  betrifft,  fo 
reirb  ti  grroig  balb  gtfjobtn  trtrbtn,  roenn 
Stftr  nur  tinigt  SSIAtttr  mit  Wufmtrffamffit  unb 
oI)nt  Sorurtbfi!  rotrbtn  gtpruft  babtn.  25ir  gi 
felbg  tint  gtraumt  3tit  Don  manefctrlt i  3rrtb&intrn 
gtfangtn  gt»tffn,  unb«olt  bat  mir  uni 


gtljabt  unb  una  mit  groger  Sangmutl)  auf  btn 
2Beg  btr  2BaI)tI)tit  gcleittt ;  btfftn  tingebenf  rotr.- 
ben  baljer  and)  roir  gegen  unfert  irrmben  9(ld)gtn 
©cbulb  btroeifen  unb  un4  M(i  funblid)tn  9tid?» 
Kni  unb  55trbammcni  burd)  ©cttrt5  Onabt  tnt.- 
baittn.  28ir  rocrtcn  nid^  forooljl  bit  irrtnbt  IVr: 
fon,  aid  tielmebr  il)ren  5"tl)um  angmftn.  5Bir 
rotrbtn  un«  aud)  nid)t  a!S  fold)t  gtbt rbtn,  bit  a[= 
[tin  rtin  lutljerifd)  fcin  unb  bit  aBalubeit  allein 
begljtn  roolltn,  fonbtrn  nur  3tugnig  gtbtn,  bag 
©on  aud)  an  un8  ©rogt 8  gttljan  unb  unS  jur  lt= 
btnbigtn  Crftnntnig  btr  «UtinftIiginad)tnbtn 
1H5abr!)fitgfbrad)rr>,«. 

&.  SouiS,  3Ro.,  iintllugug  1844. 
ff.  5-  2B.  iBJaltlicr, 
<))agor  btr  btujfd)en  tu.  lutb.  ©tintinbt  ungtliu 
btrltr  9lug?burgifd)tr  Sonfrfgon  Ijitr. 


3tugnifft  Surf,tr»: 
2CtId)t6  btr  Jp a uptn rti  fet  btr  d)ng!id)tn 
Mitt  fti. 
3n  ftincr  f;errlid)cn  9lu81tgung  bt*  Sritft*  on 
bit  Galattr  fdjrt ibt  berfclbe :  „5n  mtintm  ^trjtn 
btrrfrbt  niltin  unb  foil  aud)  berrfd)en  bitftr  tinigt 
9lrtiftl,  nebmlid)  btr  ©taubt  an  mcintn  litbtn 
Jjtrrn  Cijriguin,  n.'eld;er  alltr  trttinn  gtig[id)tn 
unb  gbltlid)tn  ©cbanfen,  fo  id)  immcrbar  2ag 
unb  91ad)t  Ijabcn  mag,  bcr  tinigt  9Infang,  <D!ittti 
unb  Gnbe  ig.  Unb  niievoorjl  id)  fcfjr  Did  SSortt 
bnt)ongemad)t,  empgnbt  id)  bennod) .  glcid)rroN. 
bag  id)  eon  ber  j?M;e,  2icft  unb  25rcire  bitftr  un.- 
magigen,  unbcgrcigid)cn  unb  unenblid)cn  9BcitV 
Ijeit  raum  unb  gar  nrbrlid)  (in  gcringeS,  fd)roa= 
d)tt  9lnf)cbcn  errcidjen,  unb  faum  ctlid)e  (leine 
©ti'igtin  unb  33rb<fltin  auS  bcr  aUerfbgIid)gfn 
gunbgrubt  babt  an  ba$  Sid)t  bringen  mbgen.  — 
Bit ftr  9lrtiftl  ig  btr  tinigt  ftgt  %tli  unb  bit  troigt 
beganbigcGrunbtege aDci!  unfcreS  S}tM  unb  £c= 
ligfeit:  ncijmlid),  Jag  rcir  nid)t  burd)  un8  fclbg. 
pitl  votniger  burd)  unferc  cigent  5t!crfe  unb  2bui> 
(rocldjc  frcilid)  uicl  geringcr  unb  locmgcr  fmb. 
benn  wir  fclbg)  fonbern  bag  roir  burd)  frtmbt 
a^iilft,  ntbmlid),  bag  voir  burd)  ben  eingeborneii 
Sobn  0ortc8,  3cfum  Gljrigum,  (on  ©unben, 
lob  unb  Icufcl  crlbfrt  \\nb  jum  cuigen  ?cbtn  jt: 
bracbt  ftin." 


Facsimile   of  First  Page  of  "Lutheraner,"   Vol.  I,   No.  1. 


paper  to  those  already  existing,  or  the  merits  of  the  new 
paper  itself,  but  simply  to  round  out  this  very  meager  state- 
ment of  the  origin  of  Der  Lutheraner,  it  may  here  be  added 
that  its  publication  was  the  result  of  much  and  very  serious 
thought  given  to  the  subject  by  Pastor  Walther  and  his  co- 
laborers.     Its  publication  was  not  only  sanctioned  by  the 


"der  lutiieraner"  from  1844  to  1847.  43 

congregation  which  Pastor  Walther  served  at  that  time,  but 
was  decided  upon  by  a  direct  and  formal  vote.  It  may  also 
be  mentioned  that  the  pastors  referred  to  in  the  introductory 
article  were  from  among  the  so-called  Saxon  pastors  — 
Walther  himself  being  one  of  them  —  who  had  come  to 
America  in  1839  under  the  leadership  of  Bischof  Stephan, 
had  passed  through  the  dark  days  and  distressful  events  that 
culminated  in  the  deposition  of  the  erstwhile  profoundly  re- 
vered and  highly  respected  leader,  and  were  now  mostly 
settled  as  pastors  of  congregations  formed  by  the  colonists 
of  1839. 

Modest  as  was  the  appearance  of  the  newcomer  in  the 
field  of  Lutheran  journalism,  there  nevertheless  was  some- 
thing about  Der  Lutiieraner  that  differentiated  it  from  other 
Lutheran  church-papers  of  that  day;  something  that  at  once 
attracted  attention  and  called  forth  comment,  favorable  or 
otherwise.  But  what  must  have  struck  the  reader  as  the  most 
distinctive  feature  was  the  authoritative  and  decided  tone  in 
which  it  spoke  on  matters  Lutheran,  the  firm  stand  it  took 
in  defense  of  pure  Lutheranism,  and  the  intrepid  courage 
with  which  it  proposed  to  attack  error  wherever  found, 
whether  with  the  sects  or  among  the  pseudo-Lutherans. 

In  the  article  already  quoted  from,  the  editor  summarizes 
under  four  heads  what  he  plans  the  mission  of  Der  Lu- 
tiieraner to  be.  He  purposes  through  the  columns  of  his 
paper  to  make  the  readers  familiar  with  the  doctrines,  the 
treasures,  and  the  history  of  the  Lutheran  Church.  Further- 
more, he  will  furnish  proof  that  the  Lutheran  Church  is 
indeed  the  ancient  true  Church  of  Christ  on  earth,  not  merely 
one  of  the  Christian  sects.  Again,  Der  Lutiieraner  is  to  be  of 
service  to  its  readers  by  teaching  them  how  a  true  Lutheran, 
though  a  sinner,  may  be  a  firm  believer,  live  a  truly  Christian 
life,  bravely  bear  up  under  the  cross,  and,  departing  this 
life,  enter  into  the  glories  of  heaven.  And  finally,  the  editor 
holds  it  to  be  his  duty,  which  he  will  not  shirk,  to  expose 
false  doctrines  and  ungodly  practises,  paying  particular 
attention  to  those  Lutherans,  wrongly  so  called,  who  in  the 
guise  and  garb  of  Lutheran  teachers  preach  and  disseminate 


44  "der  lutheraner"  from  1844  to  1847. 

error,  unbelief,  and  sectarianism,  to  the  prejudice  and  shame 
of  pure  and  Scriptural  Lutheranism. 

From  this  it  will  be  seen  that  from  the  very  first 
Der  Lutheraner  purposed  to  take  a  firm  stand,  and  to  speak 
in  no  uncertain  and  wavering  tones.  Moreover,  it  will  be 
noted  that  the  editor  laid  out  for  himself  a  program  of  wide 
range,  and  assumed  a  task  of  such  magnitude  as  only  the 
importance  and  necessity  of  the  cause  he  intended  to  cham- 
pion could  have  induced  him  to  undertake.  For  he  was 
firmly  convinced  that  in  lifting  up  his  voice  in  behalf  of 
true  Lutheranism  he  was  standing  squarely  on  Scriptural 
ground,  even  as  he  was  prompted  by  his  desire  to  serve  the 
Church  which  he  loved  and  to  which  his  allegiance  was 
pledged. 

Having  announced  its  program,  Der  Lutheraner  forth- 
with sets  about  carrying  it  out.  The  very  first  article,  follow- 
ing the  introductory  remarks  of  the  editor,  is  of  a  doctrinal 
nature,  treating  of  the  chief  doctrine  of  the  Christian  re- 
ligion. It  is  followed  by  a  historical  essay  on  the  name 
Lutheran.  A  short  story  of  an  incident  that  happened 
during  the  Council  of  Nice,  proving  that  the  Christian 
religion  is  not  built  on  man's  wisdom,  but  rests  on  the  power 
of  God,  and  a  quotation  from  Luther  concerning  his  trench- 
ant style  of  writing  complete  the  first  number  of  Der 
Lutheraner. 

This  first  number  of  Der  Lutheraner  may  serve  as 
a  sample  of  those  that  follow.  As  we  scan  its  files,  we  find 
it  true  to  its  initial  promise.  There  is  doctrine  and  history; 
it  brings  cheer,  comfort,  and  strength  to  the  Christian  heart. 
When  necessary,  it  also  enters  the  field  of  polemics,  and  is 
not  afraid  to  speak  its  mind  boldly  when  circumstances 
demand  clear  and  incisive  statements.  Because  of  the  latter 
fact  it  has  been  held  against  Walther  and  his  coworkers  of 
those  early  days  on  the  staff  of  Der  Lutheraner  that  they 
were  of  a  fighting  disposition  and  loved  a  fight  for  its  own 
sake.  This  is  a  grievous  mistake.  Most  assuredly,  they  had 
not  come  to  America  for  the  purpose  of  becoming  involved 
in  controversy,  but  had  sought  the  wilds  of  the  West  that 


"der  lutiieraner"  from  1844  to  1847.  45 

they  might  build  their  house  in  quiet  and  contentment,  far 
removed  from  the  strife  and  contentions  of  others.  But 
they  stood  up  for  their  convictions,  and  yielded  to  none  who 
would  rob  them  of  the  treasures  of  their  Church.  As  well 
call  him  who  declines  to  be  robbed  of  the  family  jewels 
a  fighter  as  call  Walther  and  his  colleagues  brawlers  and 
trouble-makers  for  defending  their  Lutheran  patrimony  and 
telling  others  to  be  on  their  guard  against  ecclesiastical 
highwaymen. 

This  leads  up  to  the  question:  "Were  the  times  in  which 
Dei-  Lutiieraner  first  appeared  such  as  to  demand  a  defender 
of  pure  and  unadulterated  Lutheranism,  one  who  would  lift 
up  his  voice  in  warning  against  falling  away  from  the  faith 
of  the  fathers?"  They  were  indeed!  The  history  of  the 
Lutheran  Church  in  our  own  country  will  bear  out  the  state- 
ment that  true  Lutheranism  at  the  time  of  which  we  write 
was  about  at  its  lowest  ebb  in  America.  True,  the  Lutheran 
name  had  not  disappeared  from  the  list  of  Protestant  de- 
nominations, but  the  Church  named  for  Luther  no  longer 
stood  for  the  faith  of  its  founder,  nor  for  the  Lutheranism 
of  the  earliest  settlers  who  had  brought  Luther's  doctrine  to 
our  shores. 

Generally  speaking,  Lutheranism  had  become  a  colorless, 
spineless  formalism  in  which  the  Lutheran  Confessions  were 
chiefly  known  for  the  contempt  in  which  they  were  held  and 
with  which  they  were  treated  by  those  who  had  pledged 
themselves  to  uphold,  and  to  be  guided  by  them,  both  in 
teaching  and  practise.  There  were  indeed  some  notable  ex- 
ceptions, but  they  simply  served  to  prove  the  rule.  And  these 
strictures  apply  not  only  to  individuals,  but  also  to  entire 
church-bodies.  Witness  the  Lutheran  General  Synod,  nom- 
inally a  Lutheran  organization,  sailing  under  Lutheran 
colors,  yet  openly  and  defiantly  proclaiming  its  apostasy 
from  the  Lutheran  principles  in  an  instrument  purporting 
to  represent  its  confessional  basis,  signed  by  five  of  its  most 
prominent  and  representative  men  and  sent  to  Germany, 
1845,  for  the  purpose  of  enlightening  the  Germans  on  what 
American  Lutheranism  stood  for.     Other  Lutheran  synods. 


46  "DER  lutheraner"  from  1844  to  1847. 

more  or  less  closely  allied  -with  the  General  Synod,  or  even 
wholly  independent,  were  perhaps  not  so  violently  outspoken 
in  their  un-Lutheran  "Lutheranism."  But  all  were  to 
a  degree  tainted  with  unionistic  tendencies  which  cannot 
stand  before  the  bar  of  the  Lutheran  Confessions.  Little 
wonder,  then,  that  the  sects  made  heavy  inroads  into  the 
ranks  of  the  Lutheran  Church,  gathering  into  their  nets 
many  thousands  of  Lutherans  who,  coming  to  this  country 
and  finding  the  salt  of  the  mother-church  to  have  lost  its 
savor,  fell  an  easy  prey  to  the  sects  displaying  great  religious 
zeal  and  fervor,  or  became  indifferent  regarding  denomina- 
tional distinctions  and  joined  the  so-called  United  or  Evan- 
gelical Church  whose  principal  aim  is  to  obliterate  doctrinal 
differences,  and  to  establish  in  their  place  something  which 
is  neither  Lutheran,  nor  Calvinistic,  least  of  all  Scriptural. 
The  little  band  of  confessional  Lutherans  on  the  western 
bank  of  the  Mississippi  River,  not  even  bound  together  in 
any  formal  organization,  was  at  that  time  hardly  known  in 
the  East,  where  the  nominally  Lutheran  synods  had  their 
field  of  operation. 

In  the  providence  of  God  it  so  happened  that,  about  the 
time  we  write  of,  Germany  experienced  something  of  a  re- 
ligious awakening.  Real  Lutheranism  again  began  to  assert 
itself,  and  when  Pastor  F.  Wyneken,  that  grand  man,  fitly 
called  the  Father  of  Lutheran  missions  in  America,  who  had 
come  to  America  in  1838  to  minister  to  the  widely  scattered 
brethren  of  the  household  of  faith,  and  with  his  own  eyes 
had  seen  the  deplorable  state  of  affairs  in  the  American 
Lutheran  Church,  revisited  Germany  in  1841,  and  there 
made  his  ringing  appeal  for  aid  in  carrying  on  mission-work 
in  America  (Die  Not  der  deutschen  Lutheraner  in  Amerika), 
his  Macedonian  call  fell  upon  ears  ready  to  hear,  and  found 
willing  hearts  and  open  hands.  Getting  into  touch  with 
Pf  arrer  Loehe  in  Neuendettelsau,  who  was  conducting  a  small 
religious  institute  at  that  place,  Wyneken  succeeded  in 
winning  him  over  to  the  cause  he  was  pleading,  and  shortly 
after,  1842,  A.  Ernst  and  G.  Burger,  the  first-fruits  of 
Wyneken's    labor    of    love  in    Germany    in    behalf    of    his 


"DEB  LUTHERANEB"   IKOM    1SH   TO   1847.  47 

American  brethren,  set  sail  for  America  to  work  in  "the 
field  white  already  to  harvest."  Ernst's  first  charge  here 
was  in  Marysville,  O. 

Within  a  year  after  Ernst's  arrival  another  man,  filled 
with  the  same  desire  that  had  prompted  Ernst's  coming,  set 
foot  on  American  soil.  This  was  Dr.  W.  Sihler,  a  man  highly 
educated,  of  sterling  qualities,  and  great  executive  ability. 
So  impressed  was  Pfarrer  Loehe  with  the  profound  learning 
of  Sihler,  who  had  visited  him  before  leaving  Europe  — 
Sihler  was  not  one  of  the  Neuendettelsau  students  —  that  he 
entertained  hopes  of  seeing  him  called  to  a  professorship  in 
the  University  of  the  Ohio  Synod  at  Columbus,  O.,  whither 
Sihler  intended  going  on  his  arrival  in  America.  God  willed 
it  otherwise.  Sihler  did  indeed  go  to  Columbus,  but  there 
received  and  accepted  a  call  to  a  congregation  in  Pomeroy,  O., 
where  he  preached  his  inaugural  sermon  on  January  1,  1844. 
He  at  once  became  a  firm  friend  of  Pastor  Ernst,  and  both 
shortly  after  joined  the  Ohio  Synod. 

Other  men,  mostly  under  direction  of  Pfarrer  Loehe,  were 
sent  from  Germany,  and  settled  in  Michigan:  Hattstaedt, 
Craemer,  Lochner,  and  others,  whose  names  in  the  course  of 
time  have  become  household  words  in  the  Missouri  Synod. 
Feeling  the  necessity  of  affiliating  with  some  church-body, 
they  joined  the  Michigan  Synod. 

All  of  these  men,  and  others  of  a  like  mind,  were  staunch 
Lutherans,  standing  firmly  on  the  confessions  of  their 
Church.  Coming  to  America  and  entering  into  synodical 
connection  with  men  of  their  own  faith,  they  naturally  were 
led  to  believe  that  they  had  allied  themselves  with  brethren 
equally  zealous  in  upholding  the  Lutheran  standard.  They 
were  doomed  to  sore  disappointment.  What  must  have  been 
their  sorrow  to  see  the  Lutheran  Confessions  trodden  under 
foot,  Lutheran  doctrine  openly  flouted,  and  the  official  organs 
of  their  respective  synods  anything  but  confessional? 

It  is,  however,  but  fair  to  these  men  to  say  that,  becoming 
aware  of  the  existing  conditions  within  their  own  synods, 
they  were  not  slow  to  lift  up  their  voice  in  protest.  These 
protests  bringing  no  improvement  of  conditions,  they  subse- 


48  "DER  lutheraner"  from  1844  to  1847. 

quently  severed  their  connection  with  the  bodies  with  which 
they  had  become  affiliated. 

But  this  is  anticipating  events. 

To  get  back  to  Der  Lutheraner.  As  will  be  noted,  it  made 
its  appearance  about  the  time  when  the  influx  into  our 
country  of  men  of  the  type  already  mentioned  set  in  and 
began  to  make  itself  felt  in  the  synods  of  Ohio  and  Michigan. 
Not  that  Der  Lutheraner  was  published  by  any  prearrange- 
ment  with  these  men,  for  there  was  none.  It  is  quite  certain 
that  they  had  little,  if  any,  knowledge  of  Walther,  and  of 
things  happening  in  Missouri.  And  we  have  it  on  the 
strength  of  a  statement  by  Pastor  Walther  himself  (Vol.  44, 
p.  177)  that  at  the  time  of  the  publication  of  Der  Lutheraner 
his  acquaintance  and  connection  with  pastors  outside  of  the 
little  circle  in  which  he  moved  was  very  limited;  and  further- 
more, that  he  sent  out  but  two  copies  outside  of  this  circle, 
his  only  purpose  in  publishing  the  paper  being  to  get  out 
and  circulate  a  few  issues  in  sufficient  quantity,  so  as  "to 
bear  unmistakable  and  public  testimony  of  what  the  Lutheran 
Church  and  Lutheran  doctrine  are." 

How  Der  Lutheraner  at  that  early  stage  in  its  life  found 
its  way  into  wider  and  more  distant  fields  must  remain 
a  matter  of  pure  conjecture.  It  is  sufficient  for  our  purpose 
to  know  that  it  did.  And  it  brought  joy  and  relief  to  many 
sore  hearts  and  troubled  consciences.  Here  was  a  publication 
genuinely  Lutheran  to  the  core,  giving  evidence  that  right 
here  in  America  there  were  men  not  ashamed  to  stand  by 
their  Confessions  and  to  uphold  and  battle  for  them.  Here 
was  a  paper  setting  before  its  readers  a  table  richly  laden 
with  choice  and  wholesome  Lutheran  food.  The  great  Scrip- 
tural truths  were  exhaustively  treated,  and  it  was  shown  that 
the  Lutheran  Confessions  stood  four-square  on  them.  In 
defense  of  the  sacred  truths  of  the  Bible  Der  Lutheraner 
lifted  up  its  voice,  and  when  duty  required  reproval  of  error, 
it  shrank  not  from  the  task.  Pseudo-Lutheranism  and  the 
shallowness  of  sectarian  views  and  argument  found  little 
favor  with  Der  Lutheraner. 

People  began  "to  sit  up  and  take  notice."    Coming  from 


"deb  lutheraner"  iko\i   isii  to  L847.  ID 

the  West,  a  clarion  call  went  forth  which  began  to  arouse 

the  sleepers,  even  as  it  brought  joy  to  those  already  awake 
to  the  seriousness  of  the  situation.  For  once  the  old  adage, 
Ex  oriente  lux,  seemed  to  be  reversed. 

Dr.  Sihler  in  his  autobiography  narrates  how  his  heart 
leaped  with  joy  when  the  first  number  of  Der  Lutheraner 
got  into  his  hands.  And  having  read  it,  he  was  not  slow 
in  recommending  it  and  spreading  it  among  his  parishioners. 
"Thank  God,  there  are  more  Lutherans  in  America!"  cried 
out  Pastor  Wyneken,  then  pastor  at  Fort  Wayne,  Lad.,  on 
receiving  the  first  number  of  Der  Lutheraner.  Pastor  Ernst, 
having  seen  the  paper,  writes  to  Pfarrer  Loehe :  "No  doubt, 
great  things  may  be  expected  from  Pastor  Walther."  Saupert 
and  Schuster  also  wrote  very  approvingly  of  the  new  period- 
ical. No  doubt,  a  like  feeling  prevailed  with  the  Neuen- 
dettelsau  men  in  Michigan. 

It  would  be  unfair  to  assume  that  this  feeling  of  joy  was 
confined  alone  to  these  men  from  abroad.  There  were  others 
in  the  different  synods  whose  hearts  were  equally  gladdened, 
men  who  sincerely  deplored  the  sad  state  of  affairs  in  their 
synods,  but  who  either  were  too  faint-hearted  to  lift  up  their 
voice  in  protest,  or  whose  voice  did  not  carry  sufficient  weight 
to  stem  the  tide  and  bring  about  a  change  in  existing  con- 
ditions. As  an  instance  in  point  Pastor  F.  Schmidt,  of 
Pittsburgh,  Pa.,  himself  an  editor  of  a  Lutheran  periodical 
(Luth.  Kirchenzeitung) ,  may  be  cited,  who,  having  received 
a  copy  of  Pastor  Walther's  paper  and  meeting  one  of  his 
parishioners,  exclaimed:  "We  imagine  that  ice  are  Lutheran  ; 
here"  (pointing  to  Der  Lutheraner  on  the  table  before  him), 
"these  people  are  real  Lutherans,  of  whom  one  may  learn 
what  Lutheranism  is." 

The  leaven  indeed  began  to  work.  Seeing  that  their 
position  was  untenable,  and  that  they  could  not  conscien- 
tiously hold  membership  where  Lutheran  principles  did  not 
govern,  men  began  to  sever  their  former  connections.  Thus 
Sihler,  Ernst,  Selle,  Saupert,  and  others  left  the  Ohio  Synod 
in  1845;   Wyneken  withdrew  from  the  General  Synod  in  the 

EBENEZER.  4 


50  "der  lutheraner"  from  1844  to  1847. 

same  year,  and  the  Michigan  pastors,  Hattstaedt,  Craemer, 
Lochner,  Trantmann,  in  the  year  following. 

It  was  Der  Lutheraner  that  brought  these  men  into  closer 
relation  with  the  Saxon  pastors  in  Missouri.  The  columns 
of  Der  Lutheraner  were  opened  to  them  to  voice  their  con- 
victions and  state  their  positions.  A  like  privilege  was  ac- 
corded to  others  whose  eyes  had  been  opened  to  the  truth. 
(See  Pastor  J.  G.  Kunz's  appeal  to  the  younger  brethren 
affiliated  with  the  General  Synod,  Vol.  2,  p.  77.) 

Thus  we  have  between  1844  and  1846  individuals  and 
little  groups  of  confessional  Lutherans,  some  in  Missouri 
and  in  Illinois,  others  in  Ohio  and  in  Indiana,  and  some  in 
Michigan,  all  standing  firmly  on  the  common  basis  of  the 
Lutheran  Confessions,  all  of  one  mind,  but  without  any 
organic  tie  to  bind  them  together  into  one  organization. 

Whether  or  not  this  knowledge  of  spiritual  kinship  among 
these  various  and  widely  scattered  groups,  as  it  had  come  to 
light  through  the  instrumentality  of  Der  Lutheraner,  gave 
Walther  the  idea  or  caused  him  to  form  the  plan  of  a  closer 
organic  union,  cannot  be  determined  with  any  degree  of 
assurance.  For  a  certainty,  he  was  not  averse  to  such  a  union 
on  the  basis  of  the  Confessions.  We  take  this  from  a  reprint 
in  Der  Lutheraner  (Vol.  2,  p.  29)  of  a  lengthy  article,  which 
had  appeared  in  the  Luth.  Kirchenzeitung ,  on  the  governing 
principles  for  the  formation  of  orthodox  (rechtglaeubig) 
synods  of  the  Lutheran  Church  in  this  country.  In  a  foot- 
note he  gives  it  as  his  opinion  that  "he  feels  in  duty  bound 
to  lay  before  his  readers  this  very  important  article  as  also 
meant  for  them,"  adding:  "May  it  help  to  further  also  an 
outward  union  of  the  true  (Lutheran)  (again  rechtglaeubig) 
churches  of  this  country." 

How  much  Walther  had  this  "getting  together"  at  heart, 
after  once  the  thought  had  taken  a  strong  hold  on  him,  we 
gain  from  an  appeal  in  Vol.  2,  p.  43.  He  had  reviewed,  and 
commented  on,  the  withdrawal  from  the  Ohio  Synod  of  the 
pastors  aforementioned,  and  then  he  continues:  "Let  us, 
who  do  not  hypocritically  call  ourselves  Lutherans,  but  are 
and  desire  to  remain  such  in  deed  and  truth,  mutually  gather 


"der  lutheraner"  from  1844  to  1847.  51 

about  the  standard  of  the  old,  unalterable  doctrine  of  our 
Church;  let  us  mutually  pray  that  God  would  send  succor, 
mutually  confess  the  truth,  mutually  battle,  with  the  sword 
of  the  Spirit,  against  all  perversion  of  the  truth,  and  mutu- 
ally bear  all  the  reproach  with  which  the  Lord  is  wont  to 
mark  His  servants!" 

His  stirring  words  were  not  spoken  to  the  winds  and  in 
vain.  They  reached  the  hearts  of  many  and  incited  men  to 
action.  Ere  long  Pastor  Walther's  desires  were  realized  far 
beyond  his  hopes  and  expectations.  At  his  invitation,  early 
in  the  spring  of  1846,  Sihler,  Ernst,  and  Lochner  arrived  at 
St.  Louis  to  meet  in  conference  the  Saxon  pastors  Walther, 
Loeber,  Keyl,  Fuerbringer,  Gruber,  and  S chief erdecker.  Here 
men  met  who  had  become  acquainted  through  their  writings, 
and  knew  they  were  one  in  the  faith,  although  they  had  never 
met  face  to  face  before.  The  principal  topic  of  discussion 
was  the  forming  of  an  organic  body  of  such  Lutherans  as 
firmly  stood  upon,  and  adhered  to,  the  Lutheran  Confessions. 
And  the  result  of  their  deliberations  was  a  preliminary  draft 
of  a  synodical  constitution. 

A  second  meeting  followed  in  July  of  the  same  year.  It 
was  held  at  Fort  Wayne,  Ind.  The  first  draft  of  the  consti- 
tution was  revised  and  perfected,  and  signed  by  sixteen  pas- 
tors, six  other  pastors  and  four  teachers,  unable  to  be  present, 
sending  in  their  assent.   (Vol.  3,  p.  2.) 

In  the  first  number  of  volume  3,  Der  Lutheraner  publishes 
the  proposed  constitution,  elucidating  several  paragraphs  in 
the  following  number. 

From  this  time  on  matters  relating  to  the  coming  of  the 
first  meeting,  when  the  new  organization  was  to  take  form, 
developed  rapidly.  As  is  known,  the  meeting  took  place  at 
Chicago,  April,  1847,  where  the  Missouri  Synod  came  into 
being. 

In  the  interim,  i.  e.,  between  the  time  of  the  conference 
at  Fort  Wayne  in  1846  and  the  meeting  at  Chicago  in  1847, 
Der  Lutheraner  continued  in  the  even  tenor  of  its  way, 
bringing  to  its  readers  instruction  in  the  pure  doctrine;  ac- 
quainting them  with  the  progress  made  in  the  cause  of  the 


52  F.  C.  D.  WYNEKEN. 

Kingdom  (for  instance,  the  establishment  of  a  theological 
school  at  Fort  Wayne  through  the  efforts  of  Pfarrer  Loehe)  ; 
keeping  open  its  columns  to  those  who  for  conscience'  sake 
found  it  necessary  to  defend  themselves  against  the  slanders 
and  slurs  cast  upon  them  for  bearing  witness  to  the  truth; 
and  finally  bringing  the  first  report  of  the  proceedings  of  the 
first  synod  held  under  the  name  of  The  German  Evangelical 
Lutheran  Synod  of  Missouri,  Ohio,  and  Other  States.  Der 
Lutheraner  was  made  the  official  organ  of  the  new  church- 
body. 

Reviewing  the  first  three  volumes  of  Der  Lutheraner,  it 
can  be  said  that  the  first  volume  establishes  the  basic  prin- 
ciple on  which  true  and  pure  Lutheranism  must  be  built  up. 
The  second  volume  shows  that  the  good  seed  sown  is  begin- 
ning to  spring  up,  promising  a  harvest.  The  third  volume 
sees  those  brought  together  through  the  instrumentality  of 
Der  Lutheraner  united,  ready  to  carry  on  the  work  of  the 
Lord  on  a  purely  Scriptural  basis. 

In  the  gracious  providence  of  God  Der  Lutheraner  was 
not  only  casually  instrumental,  but  one  of  the  most  integral 
factors  in  bringing  into  life  the  Evangelical  Lutheran 
Synod  of  Missouri,  Ohio,  and  Other  States  as  we  have  it 
to-day. 


F.  C.  D.  Wyneken. 

Rev.  J.  W.  Tiieiss,  Los  Angeles,  Cal. 

No  history  of  the  Lutheran  Church  in  America  would  be 
complete  without  a  mention  of  Frederick  Conrad  Dietrich 
Wyneken,  the  father  of  home  mission  work  in  the  Missouri 
Synod,  and  no  description  of  the  founding,  growth,  and 
development  of  our  Synod  would  be  complete  if  it  left  out 
the  life,  labors,  and  influence  of  this  missionary  pioneer  and 
second  president  of  the  Missouri  Synod. 

A  review  of  his  life,  of  the  conditions  in  the  Lutheran 
Church  at  the  beginning  of  his  career,  of  his  methods,  his 
character,  and  his  influence  will  act  as  an  inspiration  to  all 
missionaries    of   the   present   day    and    as   an    incentive    to 


F.  C.  D.  WYNEKEN. 


53 


Christians  in  general  to  live  and  labor  with  single-minded- 
ness  for  Christ  Jesus.  Any  one  who  is  tempted  to  grow 
weary  in  the  performance  of  the  duties  of  a  Lutheran 
minister,  or  to  be  dissatisfied  with  the  present-day  status  of 
religious  life  will  do  well  to  refresh  his  soul  by  a  study  of 
the  self-denying  labors  of  F.  C.  D.  Wyneken  as  recorded  by 
his  biographers :  Dr.  Sihler,  Dir.  Lindemann,  and  Dr.  Krauss. 
The  data  of  Wyneken's  life  are  briefly  these:  Born  in 
1810  in  Verden,  in  the  former  kingdom  of  Hannover,  he 
studied  at  Goettingen  and 
Halle  and  emigrated  to  Amer- 
ica in  1838,  landing  at  Balti- 
more and  after  a  few  months 
going  onward  to  Fort  Wayne, 
Ind.,  via  Havre  de  Grace  and 
Pittsburgh.  His  first  letter 
from  Indiana  is  dated  Octo- 
ber 1,  1838,  and  was  printed 
in  part  in  Yol.  I  of  the  Luth. 
Kirchenzeitung.  At  once  he 
went  out  to  explore  the  coun- 
try in  behalf  of  Lutheran 
missions,  communicating  his 
findings  to  the  Mission  Board 
of  the  Pennsylvania  Synod. 
In  1841  he  married  Sophie 
Buuck  of  Adams  Co.,  Ind., 
and  soon  after  returned  to  Germany  in  order  to  persuade 
Lutherans  to  send  missionaries  to  America.  He  reembarked 
for  America  and  continued  his  strenuous  labors  in  Indiana 
till  1845,  when  he  was  called  to  the  pastorate  at  Balti- 
more, lid.  In  the  same  year  he  attended  a  meeting  of  pastors 
at  Cleveland,  0.,  who  had  assembled  in  order  to  found  a  truly 
Lutheran  synod.  In  1848  he  attended  the  second  session  of 
the  Missouri  Synod  and  joined  this  body.  He  was  called  as 
pastor  of  Trinity  Congregation  in  St.  Louis  in  1850,  and  was 
chosen  President  of  the  Missouri  Synod,  succeeding  Dr.  C.  F. 
W.  Walther.    In  1851  he  revisited  Germany  with  Dr.  Walther, 


Rev.  F.   C.  D.   Wyneken. 


54  F-  C.  D.  WYNEKEN. 

in  order  to  adjust  various  matters  with  Loehe  and  other 
European  theologians.  After  his  return  his  congregation 
gave  him  an  assistant,  and  he  moved  to  Adams  Co.,  Ind. 
The  fourteen  years  from  1850  to  1864  he  spent  in  visiting 
congregations,  presiding  at  synodical  conventions,  writing 
for  the  Lutheraner,  and  attending  to  the  multifarious  duties 
of  a  synodical  president.  In  1864  he  was  called  as  minister 
to  Cleveland,  O.,  resigning  shortly  after  from  the  synodical 
presidency.  In  1866  he  was  given  an  assistant  by  his  Cleve- 
land congregation,  and  once  more  he  paid  a  visit  to  Germany. 
In  the  same  year,  on  account  of  advanced  age  and  asthma,  he 
resigned  his  pastorate  and  became  assistant  to  his  son,  Eev. 
Henry  Wyneken,  in  his  own  congregation  at  Cleveland. 
In  1875  he  went  to  California  on  account  of  ill  health,  and 
in  the  following  year  he  died  at  San  Francisco,  in  the  home 
of  his  son-in-law,  Kev.  Buehler. 

These  are  briefly  the  most  important  data  of  Wyneken's 
life :  Forty-one  years  in  the  Lutheran  ministry ;  seven  spent 
in  the  most  intense  labors  of  a  missionary  among  the  pioneers 
in  the  wilderness  of  Indiana;  fourteen  in  performing  the 
trying  duties  of  a  synodical  president,  traveling,  visiting, 
writing,  preaching,  moderating,  presiding  at  sessions;  and 
the  other  twenty  in  serving  three  congregations:  at  Balti- 
more, St.  Louis,  and  Cleveland. 

No  meager  recounting  of  these  data,  however,  will  give 
an  insight  into  the  obstacles  which  Wyneken  had  to  overcome 
and  the  privations  which  he  had  to  endure,  especially  during 
his  missionary  days.  The  spiritual  conditions  that  Wyneken 
found  when  he  took  up  his  labors  in  America  were  appalling.  • 
They  can  best  be  understood  when  we  read  Wyneken's  own 
account  in  which  he  describes  in  a  masterly  way  conditions 
as  he  found  them.  Like  a  true  artist  he  adds  a  line  to  the 
picture  by  every  sentence,  till  a  complete,  living  portrait  of 
his  times  rises  before  our  eyes. 

Concerning  conditions  in  the  cities  he  writes :  "You  will 
find  thousands  of  our  people  who,  either  forced  by  bodily 
want,  or  lured  on  by  prospects  of  carnal  liberty  and  outward 
comfort  which  the  Prince  of  Darkness  held  out  to   them, 


F.  C.  D.  WYNEKKN.  55 

have  hero  made  their  homes.  Numbers  of  those  who  already 
in  the  old  country  had  sunken  into  the  mire  of  profligacy 
here  indulge  with  all  the  greater  wantonness  their  beastly 
inclinations,  having  no  reverence  whatever  for  sacred  things 
and  knowing  no  restraints  of  even  the  merest  outward  de- 
cency. Horror  and  dismay  fills  me  even  now,  while  writing 
these  lines,  when  I  remember  the  shamelessness  wherewith 
vice,  not  hidden  in  the  darkness  of  night,  but  in  the  broadest 
daylight,  struts  about  in  the  streets  of  a  seaport,  and  how 
I  there  found  the  grossest  indecency  and  the  most  disgusting 
dens  of  vice  conducted  by  Germans.  Others,  rejoicing  to 
have  cast  off  the  fetters  of  the  Church  as  well  as  of  the 
State,  do  indeed  live  in  outward  decency,  yet  without  the 
Church,  without  hope,  alas!  even  without  any  desires  for 
anything  higher.  The  ever-changing  and  yet  so  monotonous 
daily  routine  satisfies  them  and  becomes  the  tomb  of  all  holy 
longings  after  a  perfect  rest  and  the  bliss  of  heaven.  The 
children  follow  in  the  footsteps  of  their  parents,  some  grow 
up  without  any  education  whatever,  while  others  learn  in  the 
public  schools  only  those  things  which  enable  them  to  get 
along  in  this  life.  The  majority  are  carried  along  in  the 
current  of  greed,  which  in  America  has  reached  its  greatest 
depth  and  most  sweeping  force,  and  probably  here  delivers 
the  greatest  number  of  victims  into  the  sea  of  perdition. 

"But  God  be  praised,  not  all  forsake  their  God  and  the 
faith  of  their  fathers  thus;  their  souls  do  crave  food,  con- 
gregations are  formed,  churches  are  built,  and  schools  are 
erected.  But  probably  in  all  larger  cities  the  number  of 
German  orthodox  ministers  is  inadequate  for  the  size  of 
the  German  population.  The  ministers  have  enough,  yea, 
more  than  enough  to  do  with  those  who  voluntarily  commit 
themselves  to  their  spiritual  care.  But  who  goes  forth  to  the 
dens  of  infamy,  into  the  busy  factories,  where  carnal  minds 
are  laboring  merely  for  the  bread  of  this  present  life?  Who 
calls  the  countless  sinners  who  do  not  at  all  concern  them- 
selves about  church  and  divine  worship?  Behold,  here  we 
need  missionaries  who  are  burning  with  zeal  for  the  Lord  and 
neither  dread  the  pitying  scoffs  of  the  worldly-wise  nor  the 


56  F-  c-  D-  WYNEKEN. 

diabolical  laughter  of  abject  indecency,  but  force  their  way 
into  their  houses  and  into  their  hearts  to  win  them  for 
Christ.     But  these  missionaries  are  wanting." 

The  spiritual  destitution  of  the  German  pioneers  in  the 
forests  and  upon  the  prairies  Wyneken  describes  as  follows: 
"Either  singly  or  in  small  groups  our  brethren  go  into  the 
forest  with  their  women  and  children.  In  many  cases  they 
have  no  neighbors  for  miles  around,  and  even  if  they  have 
such  near  by,  the  dense  forest  so  separates  them  that  they 
live  in  ignorance  of  each  other.  Come  now,  reader,  and 
enter  the  settlements  and  log-huts  of  your  brethren !  Behold, 
husband,  wife,  and  children  must  work  hard  to  fell  the  giant 
trees,  to  clear  the  virgin  forest,  to  plow,  to  sow,  and  to  plant, 
for  their  pittance  of  money  runs  low  or  is  already  gone. 
Bread  must  be  procured;  but  this  can  be  gotten  only  from 
the  ground  which  they  till.  Behold,  also  in  their  log-huts 
a  strange  sight  meets  German  eyes;  there  almost  everything 
is  wanting  that  you  would  consider  absolutely  necessary  in 
the  line  of  furniture;  everything  is  primitive,  and  there  is 
no  thought  of  comfort ;  shoes  and  clothing  wear  out,  and  the 
winter  is  at  hand!  Small  wonder  then  that  everybody  works 
in  order  to  support  this  body  and  life.  No  difference  is  made 
between  Sunday  and  week-day,  especially  since  no  church-bell 
calls  them  to  the  house  of  God,  and  no  neighbor  in  his 
Sunday  outfit  arrives  to  call  for  his  friend.  It  is  not  to 
be  wondered  at  that  the  pioneer's  tired  limbs  seek  their 
couch  without  prayer,  and  that  dire  need  drives  them  to 
leave  it  and  return  to  work  without  prayer;  even  the  prayer 
at  mealtime  has  long  since  been  banished  by  inveterate  in- 
fidelity or  recent  trouble.  Alas,  Bible  and  hymnal  also  in 
many  cases  have  been  left  in  the  old  country,  as  the  people, 
owing  to  rationalism,  had  lost  the  taste  for  them.  No 
preacher  arrives  to  rouse  them  from  their  carnal  thoughts 
and  pursuits,  and  the  sweet  voice  of  the  Gospel  has  not  been 
heard  for  a  long  time.  Thus  one  month  passes  after  another ; 
material  conditions  improve,  want  is  relieved,  the  fields 
flourish,  the  log-huts  have  disappeared  and  made  room  for 
statelier  homes,  you  see  better  clothing  and  more  cheerful 


F.   C.  I).  Wy.NKKKN.  57 

faces.    But  look  at  their  souls  —  for  years  they  have  not  been 
fed  with  the  Word  of  Life,  no  Table  of  the  Lord  has  been 

spread  for  them.  They  have  grown  used  to  their  spiritual 
death  and  can  now  get  along  quite  well  without  their  Lord, 
as  their  farm  provides  everything  which  they  need  in  order 
to  enjoy  their  daily  existence.  To  be  sure,  in  the  beginning, 
when  father  or  mother  looked  out  with  forlorn  faces  upon 
the  forest  from  their  log-hut,  and  hunger  or  death  peered 
into  their  cabin,  or  when  a  little  child  had  been  born,  or 
when  the  heart  for  a  moment  by  the  grace  of  God  had  become 
still  and  with  the  longing  for  home  also  the  memories  of  the 
beautiful  divine  services  of  their  childhood  and  therewith 
the  longing  for  heaven  softly  came  into  their  soul  —  then 
perhaps  a  sigh  was  heaved:  'Ah,  if  we  but  had  a  church, 
a  minister,  a  school!  What  shall  become  of  our  children?' 
But  you  know  quite  well  how  soon  temporal  affairs  stifle  such 
emotions,  especially  when  people  do  not  hear  the  Word  of 
God.  So  the  longing  which  at  first  was  kindled  dies  away  by 
the  art  of  Satan  and  the  inclination  of  our  own  flesh  and 
blood.  A  person  gets  accustomed  to  living  without  church, 
divine  service,  and  school;  the  external  life  fascinates  more 
and  more,  one  is  ever  more  absorbed  by  temporal  affairs,  and 
finally  finds  it  convenient  to  be  no  longer  disturbed  or  re- 
proved by  the  truth.  The  old  sins  and  self-reproaches  are 
forgotten,  the  quiet,  monotonous,  and  yet  so  busy  life  in  the 
forest  does  not  offer  so  many  occasions  for  the  outbursts  of 
sin  and  thus  covers  up  the  old  deep-seated  evil  of  the  heart, 
yea,  a  person  may  finally  imagine  himself  righteous  and  in 
good  standing  with  his  God  and  may  thus  perhaps  calmly  die. 
"Picture  to  yourself  thousands  of  families  scattered  over 
these  extended  tracts  of  land:  The  parents  die  without 
hearing  the  Word  of  God,  no  one  arouses  and  admonishes, 
no  one  comforts  them.  Now,  behold,  young  and  old  are  lying 
on  their  deathbeds,  their  soul  perhaps  does  not  as  much  as 
give  a  thought  to  preparation  for  the  solemn  Judgment; 
but  a  servant  of  the  Lord  would  be  able  to  direct  the  lost 
one  to  the  holy  God,  who  outside  of  Christ  is  a  consuming 
fire,  but  in  Christ  a  reconciled  Father;    he   might,  by  the 


58  ff.  c  b.  wyneken. 

grace  of  God  and  the  power  of  the  Word,  lead  the  heart  to 
repentance  and  faith,  and  the  dying  soul  would  be  saved. 
Or  suppose  finally  that,  behind  the  curtains  of  their  death- 
bed, the  serious  step  into  eternity  and  the  near  Judgment 
has  roused  their  souls,  and  they  would  like  to  be  reconciled 
to  their  God,  even  now,  now  at  their  last  moment;  but, 
behold,  the  fountains  of  their  memory  are  stopped  up,  the 
old  consoling  Bible-passages  will  no  longer  come  forth,  and 
no  servant  of  the  Lord  is  present  to  comfort  them  effectually 
with  the  Word  of  God  concerning  the  grace  in  Christ  Jesus. 
The  poor  soul  stares  into  solemn  eternity,  the  shudders  of 
death  dim  the  vision  of  the  spirit,  so  that  it  cannot  behold 
the  reconciled  God  and  the  Mediator,  the  merciful  High 
Priest  in  the  Holy  of  Holies.  Oh,  what  a  blessing  the 
ambassador  of  peace  would  now  be  with  the  effective  absolu- 
tion for  the  penitent  soul  and  with  the  Sacrament  of  the 
body  and  blood  of  Christ,  that  might  stablish  the  doubting, 
wavering  soul  and  direct  its  vision  to  that  Body  which  was 
given  for  sinners  and  that  Blood  which  was  shed  for  the 
remission  of  our  sins.  How  many  thousands  go  forth  unpre- 
pared and  uncomforted  into  eternity!" 

These  are  the  conditions  which  Wyneken  in  his  day  saw 
in  our  country,  and  how  deeply  they  moved  him  is  evident. 
What,  then,  did  he  do  to  remedy  these  horrible  conditions? 
How  did  his  love  of  Christ  and  his  lost  brethren  express 
itself  ?  He  went  forth  to  rescue  the  sinners,  and  he  deprived 
himself  of  comfort  and  rest.  Riding  or  leading  his  horse, 
he  threaded  the  wilderness  through  rain-storms  and  morasses 
to  seek  and  save  lost  sinners.  He  roused  them  from  their 
spiritual  lethargy,  pleaded  with  them,  and  bore  the  scoffing 
of  the  infidel,  dauntlessly  preaching,  teaching,  warning,  ad- 
monishing, comforting  year  in  and  year  out.  At  the  same 
time  he  sternly  resisted  the  encroachments  of  Catholics  and 
sectarians,  especially  the  Methodists,  who  endeavored  by 
every  means  to  turn  Lutherans  from  the  faith  of  their 
fathers.  As  a  true  shepherd  he,  on  the  one  hand,*  called  lost 
sheep  to  the  fold  and,  on  the  other,  defended  the  flock  against 
the  wolves. 


F.  C.  D.  WYNEKEN.  59 

Seeing  that  the  task  was  too  great  for  one  man,  however 
zealously  he  might  labor,  he  lifted  up  a  clarion  voice  for 
help,  for  assistance  in  the  much-needed,  noble  work  of  rescue. 
He  sent  letter  after  letter  to  procure  help  from  his  synod 
and  made  his  voice  heard  in  Europe,  where  help  could  be 
procured.  When  he  took  his  first  trip  to  the  fatherland  in 
1842,  he  lectured  on  spiritual  conditions  in  America  from 
city  to  city,  and  published  the  above-quoted  pamphlet  with 
telling  effect,  his  efforts  resulting  in  societies  formed  abroad 
for  missionary  work  in  America  and  in  men  crossing  the 
ocean  to  take  up  the  work. 

It  should  also  be  stated  that  his  interviews  with  noted 
Lutheran  churchmen  in  Europe  and  lectures  to  various 
societies  about  the  need  of  sending  missionaries  to  America 
had  the  effect  that  the  souls  of  thousands  of  Lutherans  in  the 
old  country  were  stirred  to  pray  for  Lutherans  in  America 
and  to  raise  funds  for  sending  men.  Besides  this  a  maga- 
zine was  founded  which  in  its  pages  constantly  reported  about 
spiritual  conditions  in  America  and  kept  alive  the  enthu- 
siasm for  mission-work  which  Wyneken  had  kindled. 

It  should  be  mentioned  in  this  connection  that,  while 
the  prospects  for  obtaining  help  from  Europe  brightened, 
Wyneken  personally  instructed  two  men  for  the  ministry, 
Jaebker  and  C.  Frinke,  the  very  first  Lutheran  students  at 
Fort  Wayne,  Indiana,  where  later  by  the  labors  of  Dr.  Sihler 
and  the  influence  of  Loehe  a  seminary  was  erected. 

While  Wyneken  was  loudly  calling  for  help  and  was 
successful  in  obtaining  it,  he  personally  did  by  no  means 
slacken  in  his  eagerness,  but  labored  on  under  what  to  us 
would  appear  most  discouraging  conditions.  Living  in  a  log- 
hut  of  16X10  feet,  where  bunches  of  moss  were  stuffed  be- 
tween the  logs  to  keep  out  the  rain  and  a  few  panes  of  glass 
stuck  between  the  timbers  admitted  the  light,  where  logs 
served  in  lieu  of  table  and  chair,  Wyneken  studied  and  wrote. 
There  he  taught  his  confirmation  classes  in  Adams  Co.  In 
fact,  he  preached  and  instructed  wherever  he  could  find 
shelter  in  a  house  or  a  cabin  and  at  any  time  when  people 
were  willing  to  hear  the  Word  of  Life. 


60  F.   C.  D.  WYNEKEN. 

As  he  expected  no  comforts  in  his  living,  but  looked  only 
to  necessities,  so  also  was  he  very  plain  in  his  dress. 
A  slouch  hat,  an  old  coat,  and  a  pair  of  yellow  trousers 
of  so-called  English  leather  were  good  enough  for  the  dirt 
roads  and  forest  trails  over  which  he  traveled,  and  his  well- 
worn,  not  to  say  shabby,  black  suit  was  reserved  for  minis- 
terial acts.  He  made  nothing  of  fatigue  and  gave  no  thought 
to  danger  when  he  crossed  morasses  and  streams  by  day  and 
night.  He  was  not  hard  to  please  as  to  food,  but  gratefully 
subsisted  on  whatever  the  pioneers  set  before  him.  No  one 
ever  accused  Wyneken  of  greed.  He  never  thought  of  money, 
it  seems,  except  to  give  it  to  people  whom  he  considered 
poorer  than  himself,  yea,  he  gave  to  them  his  very  articles 
of  clothing.  When  he  preached,  he  held  the  attention  of  his 
hearers  by  his  earnest  and  lucid  sermons,  and  when  he  con- 
versed with  the  pioneers,  his  friendliness  and  his  genial 
manners  won  their  hearts,  especially  as  he  often  adapted 
himself  to  them  by  using  the  Low  German  dialect,  and  would 
enter  on  those  things  which  concerned  them  and  filled  their 
lives.  He  truly  became,  as  St.  Paul  says,  all  things  to  all  men. 

Children  instinctively  loved  him,  for  they  felt  that  he 
was  their  friend.  Towards  young  people  "Wyneken  was 
friendly  and  cheerful,  but  he  would  risk  even  the  loss  of  their 
friendship  rather  than  not  admonish  them  when  he  was 
called  upon  to  keep  them  from  the  downward  path  and  to 
resist  their  follies. 

When  he  endeavored  to  win  sinners  for  Christ,  he  spoke 
to  them  most  earnestly  and  persuasively,  often  literally 
"buttonholing"  sinners  by  taking  hold  of  the  lapel  of  their 
coat  or  running  his  finger  through  their  buttonholes.  Men 
whom  he  had  won  by  his  pleading  used  to  say  to  Wyneken  in 
after  days :  "Do  you  remember,  pastor,  how  you  buttonholed 
me  on  that  occasion?"  But  he  could  be  very  stern  with  the 
hypocrite,  and  like  a  flash  he  could  answer  the  scoffer  and 
rout  him  before  he  knew  it.  There  was  something  intensely 
human  about  Wyneken  which  will  forever  endear  him  to  us. 

Rev.  Haesbaert  of  Baltimore  in  1839  wrote  these  mem- 
orable words  about  Wyneken:    "Wyneken  is  a  hero  of  the 


1'.   0.    I).   WYNEKEN.  61 

faith  of  that  type  for  which  a  person,  as  a  rule,  looks  in 
ancient  times,  long  gone  by.  Oh,  how  his  example  Bhames 
many  of  us  who  live  in  peace  and  comfort,  having  abundance 

of  all  things,  and  who  arc  not  ready  to  make  the  least 
sacrifice  for  the  Lord  and  His  poor  brethren!"  — 

As  Wyneken  had  been  the  alert  missionary,  fiery  and 
energetic,  so  was  he  afterward  the  patient,  faithful  pastor  of 
his  congregations  and  their  champion  against  various  errors 
which  beset  them.  By  conversation,  preaching,  and  writing 
he  manfully  resisted  the  aggressions  of  Methodists  and 
papists,  yea,  he  testified  against  laxity  in  doctrine  and  prac- 
tise in  his  own  Pennsylvania  Synod.  He  raised  his  voice 
against  sin  in  every  form,  because  he  was  convinced  of  its 
satanic  source  and  its  destructive  power.  He  testified,  on 
the  other  hand,  for  his  Savior,  because  he  had  tasted  the 
sweetness  of  His  mercy. 

He  met  with  resistance  in  his  congregations  at  Fort 
Wayne  and  later  in  Baltimore,  and  some  of  his  sincere 
friends  were  so  little  informed  about  true  Lutheranism  that 
they  accused  Wyneken  of  Romish  tendencies.  He  pointed 
these  men  to  our  Lutheran  Confessions  and  induced  them 
seriously  to  study  these  writings. 

Here  is  a  sample  of  the  earnestness  of  conviction  with 
which  Wyneken  proclaimed  the  truth:  "What  I  believe, 
teach,  and  confess  about  the  Christian  Church  is  the  faith 
of  the  Lutheran  Church,  and  is,  without  any  subterfuge, 
clearly  and  distinctly  expressed  in  our  symbolical  writings,  to 
which  I  give  assent  with  heart  and  mouth,  and  which  by  the 
grace  of  God  in  my  weakness  I  am  willing  to  uphold  and 
defend  to  my  last  breath  against  all  factions  and  assaults 
of  the  devil." 

And  we  must  bear  in  mind  that  when  Wyneken  thus 
manfully  and  unequivocally  declared  for  Christ  and  our 
Lutheran  Confessions,  he  was  not  yet  aware  that  the  same 
continent  held  a  band  of  Lutherans  who  were  hoisting  the 
standard  of  true  Lutheranism,  to  wit:  Walther  and  the 
Saxons.  It  was  a  genuine  glad  surprise  to  Wyneken  when 
a  copy  of  the  Lutheraner,  which  since  September  7,  1844.  had 


62  F-   c-  D-  WYNEKEN. 

been  edited  by  C.  F.  W.  Walther,  fell  into  his  hands.  After 
hastily  scanning  its  contents,  he  joyfully  exclaimed:  "God 
be  praised,  there  are  more  Lutherans  in  America!"  When 
the  newly  organized  Synod  of  Missouri,  Ohio,  and  Other 
States  held  its  second  session  in  1848,  Wyneken,  who  was 
then  pastor  at  Baltimore,  was  present  and  became  a  member. 
His  congregation  likewise  joined  the  Synod.  His  heart  was 
full  of  joy  over  the  assembly  of  Lutherans  which  he  met  at 
St.  Louis,  and  he  repeatedly  said  that  he  rejoiced  to  have 
lived  to  see  this  day.  He  was  greatly  strengthened  in  his 
faith  and  now  waged  war  all  the  more  manfully  against  the 
Reformed  sectarians,  pseudo-Lutherans,  and  the  lodges.  He 
showed  what  a  danger  the  latter  constitutes  for  Church  and 
State,  "being,"  as  one  of  his  biographers  writes,  "as  far  as 
we  know,  the  first  pastor  in  America  who  publicly  withstood 
secret  orders  and  condemned  their  works  of  darkness." 

Let  us  pause  for  a  moment  to  see  what  special  troubles 
beset  him  at  Baltimore,  and  with  what  pastoral  wisdom  he 
met  them. 

Wyneken  was  obliged  first  of  all  to  take  a  firm  stand 
against  his  own  congregation  in  regard  to  the  administration 
of  the  Lord's  Supper,  which  had  heretofore  been  given  alike 
to  Reformed  and  Lutherans  according  to  the  custom  of  each 
church.  On  the  very  first  Sunday  after  his  installation  at 
Baltimore,  the  Lord's  Supper  was  to  be  celebrated.  The 
sexton  had  made  the  preparations,  and  Wyneken  was  alarmed 
when  he  approached  the  altar  during  the  confession.  There 
he  beheld  wine  in  a  large  earthen  pitcher  and  bread  and 
wafers  side  by  side.  What  was  he  to  do  ?  He  at  once  called 
the  elders  to  the  vestry  and  told  them  the  congregation  was 
not  Lutheran,  he  had  been  deceived  by  the  call  they  had 
given  him,  and  he  could  not  administer  the  Sacrament.  The 
good  people  were  alarmed,  telling  him  that  they  had  never 
known  they  were  anything  else  than  truly  Lutheran;  he 
should  merely  act  as  a  Lutheran  pastor  according  to  his  best 
knowledge.  After  the  sermon  Wyneken  asked  the  congre- 
gation to  remain,  and  now  he  explained  to  them  that  he  had 
not  found  their  congregation  a  Lutheran  one,  but  a  so-called 


f.  c.  i).  wyneken.  63 

union  congregation;  for  this  reason  it  might  be  better  to 
dismiss  him  at  once,  for  if  he  remained,  strife  and  discord 
would  be  stirred  up  in  such  a  mixed  body. 

The  congregation,  however,  would  not  hear  of  his  leaving 
them,  but  insisted  upon  his  staying.  "Very  well,"  declared 
Wyneken,  "then  I  will  bring  the  Lutheran  and  the  Heidel- 
berg catechism  with  me  into  the  pulpit  next  Sunday  and 
will  read  and  explain  both,  so  that  each  for  himself  can  be 
convinced  on  which  side  the  entire  truth  of  the  divine  Word 
is  to  be  found."  He  did  as  he  had  announced,  and  bitter 
feuds  resulted  over  the  doctrine  in  many  families.  Eighty 
Reformed  left  his  church  on  one  Sunday  and  founded 
a  German  Reformed  church,  looking  for  a  long  time  upon 
Wyneken  as  their  enemy. 

Another  trouble  which  he  had  to  meet  during  his  Balti- 
more pastorate  was  a  feud  between  himself  and  the  members 
of  the  pseudo-Lutheran  body,  the  General  Synod,  to  which 
Wyneken  as  yet  belonged  and  against  whose  un-Lutheran 
ways  he  began  to  testify.  A  member  of  this  body,  stationed 
at  Baltimore,  used  every  means  to  brand  Wyneken  as  a  Cath- 
olic and  a  Jesuit,  and  Wyneken  was  obliged  to  clear  his 
Lutheran  name  in  the  Lutheraner.  He  succeeded  in  this 
and  by  his  clear  testimony  for  Lutheran  doctrine  and  practise 
strengthened  many,  while  his  very  adversaries  had  to  admit 
that  Wyneken  was  a  manly,  pure,  and  honest  character. 

Still  another  trouble  which  Wyneken  had  to  face  at 
Baltimore  was  the  lodge  evil.  Wyneken's  testimony  against 
secret  societies  was  clear  and  persistent,  and  his  warning  was 
not  given  in  vain,  but  opened  the  eyes  of  many  to  the  anti- 
christian  tendencies  of  the  lodges.  His  protest  was  well 
understood  by  the  various  orders  in  Baltimore  and  drew 
slander  and  mockery  down  upon  him.  However,  smilingly 
he  bore  the  enmity  of  the  Redmen  and  others,  knowing  full 
well  that  Christ  was  with  him  in  the  fight. 

All  these  troubles  naturally  had  the  effect  of  bringing 
him  closer  to  Lutherans  who  wanted  the  whole  Lutheran 
truth  and  nothing  but  the  truth.  The  Saxon  brethren  in 
St.  Louis,   the   Franconians    of   Michigan,   Dr.  Sihler,   and 


64  P.  C.  D.  WYNEKEN. 

others  who  had  just  left  the  Ohio  Synod  became  his  close 
friends. 

After  Wyneken  had  been  called  to  the  St.  Louis  pastorate, 
he  was  in  1850  elected  President  of  the  Missouri  Synod,  and 
the  field  for  his  activity  and  influence  was  greatly  enlarged 
while  his  labors,  if  possible,  were  multiplied.  It  was  then 
customary  for  the  president  of  Synod  personally  to  visit  the 
congregations,  and  he  visited  as  many  as  sixty  in  one  year. 
It  is  needless  to  say  how  many  troubles  in  congregations  had 
to  be  settled  and  how  many  matters  were  adjusted  during 
these  visits,  how  seriously  his  faith,  his  patience,  his  wisdom 
and  resourcefulness,  yea,  his  physical  strength  was  put  to 
the  test. 

The  fourteen  years  of  his  presidency,  his  increasing  age 
and  bodily  infirmities  told  upon  him,  and  when  these  fourteen 
years  were  over  and  he  assumed  his  last  pastorate  at  Cleve- 
land, Ohio,  he  was  an  old  man,  a  patriarch  in  the  Church. 
In  younger  years  he  had  suffered  from  throat  trouble  which 
had  driven  him  once  upon  a  time  to  seek  medical  aid  in 
Germany.  Now  asthma  was  his  trouble,  which  frequently 
attacked  him.  But  neither  age  nor  infirmities  kept  him  from 
serving  the  Lord  with  all  faithfulness  at  Cleveland.  As  his 
strength  was  waning,  a  minister  was  called  to  be  his  assis- 
tant. Later  on  his  own  son  was  made  pastor  of  the  congre- 
gation, and  Wyneken  acted  as  his  assistant.  In  1875  he 
resigned  altogether  and  went  to  California,  to  his  son-in-law, 
Rev.  J.  M.  Buehler,  to  regain  his  health  and  strength,  if  it 
pleased  the  Lord.  But  his  days  were  numbered,  and  on 
May  4, 1876,  he  breathed  his  last  in  San  Francisco,  California, 
deeply  mourned  by  his  faithful  .wife  and  children  and  the 
entire  Synod.  — 

At  the  beginning  of  his  career  Wyneken  was  not  clear  in 
his  mind  on  every  point  of  Lutheran  doctrine  or  Lutheran 
practise,  but  as  years  went  on  and  the  truth  took  more  and 
more  hold  on  his  very  soul  and  conscience,  he  declared  him- 
self bound  by  the  Word  of  God.  He  was  a  spirited  writer, 
writing  when  his  heart  was  brimful  of  the  matter  in  hand 
and  never  writing  just  for  the  sake  of  composition.     He  was 


DR.  WILLIAM    Sllll  IK.  65 

not  a  man  of  dreams  and  theories,  but  a  man  of  action, 
burning,  eager,  fearless,  even  to  recklessness,  firm,  heroic, 
quick-witted,  flashing,  and  resourceful.  At  the  same  time 
he  was  patient  with  the  weak  and  erring.  He  was  genial  and 
winning  in  his  manner,  unassuming  and  wonderfully  self- 
denying  in  his  life.  He  was  the  very  man  of  the  hour,  whom 
the  mission-field  in  America  needed  and  who  by  the  grace 
of  God  was  given  to  our  Lutheran  Church  in  her  distress. 
His  memory  will  never  die  as  long  as  a  member  of  our 
Synod  remains  true  to  the  faith  of  our  fathers,  or  a  history 
of  the  Missouri  Synod  records  the  struggles  of  the  infancy 
of  our  Church  in  our  beloved  country. 


Dr.  William  Sihler. 

Rev.  W.  Broecker,  Pittsburgh,  Pa. 

In  a  retrospect,  after  seventy-five  years,  upon  the  forma- 
tive period  of  Synod,  we  readily  recognize  in  all  the  guiding" 
and  governing  hand  of  God.  Simultaneously,  however,  there 
rise  before  our  vision  the  men  that  were  God's  instruments 
in  the  laying  of  the  foundation  and  the  building  of  Synod. 
A  deep  sense  of  appreciation  and  gratitude  for  what  they 
were  and  for  what  they  have  accomplished  prompts  us  to 
look  up  to  these  fathers  of  our  Synod.  True,  "the  diversi- 
ties of  gifts,"  as  made  necessary  by  the  "diversities  of  opera- 
tions," were  also  apparent  in  these  fathers.  But  that  each 
and  every  one  of  them,  burning  with  a  genuine  zeal  for  the 
house  of  the  Lord,  recognized  the  opportunity,  and  with  utter 
disregard  of  self  put  his  all  in  the  service  of  God  and  the 
brethren,  must  add  zest  to  our  thanksgiving  and  fire  to  our 
Spirit-born  ambitions  of  being  worthy  sons  in  the  faith, 
love,  and  steadfastness  of  the  fathers. 

Outstanding  among  them  we  find  three  men  whose  in- 
fluence on  the  formation  and  development  of  our  Synod 
was  preeminently  decisive  and  beneficial  beyond  comprehen- 
sion. Such  was  Walther,  beloved  and  revered,  the  chief 
organizer,  the  leader  among  his  brethren.     Such  was  Wyne- 

EBENEZER.  5 


66 


DR.  WILLIAM   SIHLER. 


ken,  the  enthusiast,  in  the  best  sense  of  the  word,  who  out 
of  a  heart  afire  with  the  love  of  his  Savior  abandoned  all 
for  the  sake  of  his  scattered  and  shepherdless  brethren  and 
aroused  his  colaborers  to  the  consciousness  of  the  over- 
shadowing importance  of  home  missions.  And  such  was 
Sihler,  the  man  of  eminently  practical  application  of  the 
divine  truths  as  they  found  expression  in  the  confessions 
of  the  Lutheran  Church.  Making  due  reservation  for  the 
proper  estimate  of  each  of  the  forefathers  of  Synod,  we  be- 
lieve it  no  disparagement  to 
any,  when  we  would  liken 
Walther  to  the  head,  spir- 
itually enlightened,  endowed 
with  rare  gifts,  never  failing 
for  good  counsel  and  proper 
direction;  Wyneken,  to  the 
heart,  pulsating  with  holy 
fervor  and  communicating  its 
throb  to  the  whole  body; 
Sihler,  to  the  hand,  seizing 
upon  every  opportunity  for 
ways  and  means  successfully 
to  carry  on  the  Lord's  busi- 
ness. 

In  the  history  of  the 
Church  we  find  one  of  the 
most  edifying  chapters  that  which  tells  how  God  in  His 
mercy  provided  and  fitted  men  through  whose  ministrations 
the  Church  was  tided  over  dangerous  crises,  filled  with  new 
life,  and  brought  out  of  a  decaying  to  a  flourishing  condition. 
No  less  instructive  is  it  to  behold  the  oftentimes  devious 
ways  by  which  God  led  such  men  to  the  knowledge  of  the 
truth  and  then  made  them  willing  laborers  in  His  vineyard. 
The  latter  applies  fully  to  Sihler.  Like  most  of  the  fathers 
of  Synod,  his  early  youth  was  lost  in  the  maze  of  rationalism, 
in  which  the  Church  of  his  day  was  staggering  about.  In 
an  autobiography  he  gives  a  stirring  account  of  this  saddest 
period  of  his  life,  extolling,  however,  the  grace  of  God,  which 


Rev.  W.  Sihler,   Ph.  D. 


DR.  WILLIAM    SII1I.KK.  67 

brought  him  out  of  tlio  dark  maze  to  the  divine  light  of  the 
Gospel. 

Dr.  W.  Sihler  was  born  November  12,  1801,  at  Bernstadt, 
near  Breslau,  Silesia.  His  father  was  a  petty  officer  in  the 
Prussian  army,  and  an  Evangelical,  whilst  the  mother  was 
a  devout  Catholic.  Sihler  was  by  nature  exceptionally 
bright.  At  five  he  had  mastered  his  letters,  at  ten  he  en- 
tered college,  and  at  fifteen  he  was  ready  for  the  university. 
Now,  however,  he  made  a  sudden  turn  and,  following  family 
traditions,  entered  the  army.  Again,  after  about  two  and 
one  half  years,  the  young  second  lieutenant  tired  of  military 
science  and  was  drawn  to  the  study  of  languages,  history, 
geography,  and  belles-lettres.  These  studies  he  pursued  at 
Berlin,  graduating  as  doctor  of  philosophy.  After  tutoring 
for  a  year,  he  accepted  a  position  at  the  boarding-school  of 
Director  G.  Blochmann  at  Dresden.  The  school  was  a  private 
institution  preparing  young  men  for  entry  into  the  univer- 
sity. Sihler  made  the  best  of  the  opportunities  presenting 
themselves  during  his  eight  years  in  Dresden.  Especially 
in  his  intercourse  with  men  of  learning  he  formed  intimate 
acquaintances  with  men  prominent  in  science  and  research. 
However,  in  his  position  at  the  Blochmann  institution  he  was 
to  arrive  at  another  turning-point  in  his  life.  It  was  here 
that  God  took  hold  of  him,  changed  his  inner  life,  and  put 
him  on  the  road  to  that  career  which  made  him  one  of  the 
illustrious  fathers  of  Synod. 

Until  now  Sihler  had  been  little  better  than  a  heathen. 
His  religious  training  at  home  had  been  sadly  neglected. 
What  he  had  heard  and  learned  at  school,  at  college,  in  the 
army,  and  during  his  university  years,  was  rationalism,  pure 
and  simple.  The  whole  atmosphere  in  which  he  had  preferred 
to  move  was  saturated  with  rationalistic  theories  concerning 
God,  man,  and  the  hereafter.  At  Berlin  he  had  been  capti- 
vated by  Schleiermacher,  the  leader  of  the  religious  thought 
of  the  day.  But  Schleiermacher  did  not  know  Christ  as  the 
Son  of  God  and  the  Son  of  Mary,  as  the  Redeemer,  but  only 
as  the  Ideal  Man.  Pharisaical  self-righteousness  constituted 
Sihler's  religion  during  this  whole  period.    However,  he  must 


68  DR.  WILLIAM   SIHLER. 

confess  himself  guilty  of  one  besetting  evil  passion :  he  was 
of  a  violent  temper.  And  at  this  point  of  weakness  it  was 
that  the  Lord  took  hold  of  him. 

Speaking  of  his  conversion,  Sihler  compares  it  with  that 
of  St.  Paul  in  that  it  was  brought  about  suddenly,  almost 
violently,  without  the  instrumentality  of  man  or  book.  After 
having  given  way  to  a  violent  fit  of  anger,  he  was  struck  to 
the  floor  and  immediately  became  conscious  of  his  wretched 
and  damnable  condition.  But  just  as  instantaneously  Christ 
appeared  in  his  heart  with  all  His  saving  grace.  Sihler  was 
now  a  new  man.  As  such  he  henceforth  bore  himself.  The 
Bible  now  became  his  constant  companion.  His  life  from 
now  on  was  a  manifestation  of  the  new  Light.  Old  associa- 
tions must  now  give  way  to  fellowship  with  avowed  Chris- 
tians. Because  of  his  witness  for  the  truth  he  had  to  relin- 
quish his  position  at  the  Blochmann  institute.  He  accepted 
an  invitation  to  become  tutor  on  Oesel  in  the  Baltic,  an 
island  near  the  coast  of  Livonia  and  later  at  Riga,  the 
capital  of  Livonia.  The  Christian  fellowship  enjoyed  here 
led  him  to  a  searching  study  of  the  Lutheran  Confessions, 
and  he  was  brought  to  the  firm  conviction  that  the  Lutheran 
Church  is  the  orthodox  visible  Church  of  God,  the  Church 
of  the  pure  Word  and  unadulterated  Sacraments. 

By  this  time  a  strong  desire  to  enter  the  ministry  had 
gripped  him.  On  one  of  his  trips  to  a  friend  in  the  ministry 
God's  providence  put  into  Sihler's  hand  a  copy  of  Rev.  Wyne- 
ken's  stirring  appeal  for  pastors  for  the  scattered  Lutherans 
in  America.  Instantly  he  seemed  to  hear  the  Lord  calling: 
"You  must  go!"  And  when  his  pastoral  friends  urged  him 
and  the  Dresden  Mission  Society,  of  which  he  was  a  member, 
wrote  him  to  go,  he  decided  to  answer  the  distant  call.  With 
300  rubles  and  10  ducats  his  Christian  friends  helped  defray 
his  traveling  expenses. 

May,  1843,  found  him  in  Dresden,  where  the  Mission  So- 
ciety added  another  200  rubles  -to  his  fund.  He  went  to  Neu- 
endettelsau  in  Bavaria,  to  confer  with  Rev.  Loehe,  in  whom 
Wyneken  had  won  a  warm  supporter  of  the  work  for  America. 
Loehe's  zeal  and  plans  for  relief  in  America  made  a  lasting 


DR.  WILLIAM   SIHLER.  69 

impression  on  Sihier.  With  credentials  from  Dr.  Rudelbach, 
an  acknowledged  orthodox  Lutheran  theologian,  in  his  pocket, 
Sihier  journeyed  to  Bremen,  where  he  met  one  of  Loehe's 
emissaries  for  America.  They  took  passage  about  Sep- 
tember 17,  1843,  on  the  Caroline,  a  sailing  vessel,  and  set  foot 
in  New  York  on  November  1. 

Here  he  was,  in  the  prime  of  life,  with  a  soul  consecrated 
to  his  Savior  and  His  service.  True,  his  intellectual  equip- 
ment for  the  work  had  not  been  gained  by  an  academic 
course  in  theology  at  one  of  the  universities  of  the  Father- 
land, but  what  of  that?  In  action  upon  action  of  his  we 
behold  in  him  the  true  theologian  as  he  is  made  only  by  the 
grace  of  God,  able  to  cope  with  the  problems  and  difficulties 
he  encountered.  The  spiritual  conditions  in  the  East  were 
anything  but  reassuring.  In  New  York,  Philadelphia,  and 
Baltimore  he  found  a  Lutheranism  strongly  suffused  with 
the  unionism  he  had  fled  from  in  Germany,  and  permeated 
with  decided  Reformed  tendencies.  He  turned  his  face  to 
his  prospective  field,  took  rail  to  Cumberland,  the  "end  of  the 
line,"  and  traveled  by  stage  to  Zanesville,  from  there  to 
Columbus.  Here  he  met  the  two  theological  professors  at  the 
seminary,  receiving  valuable  data  on  mission-work  in  Ohio. 

Proceeding  to  Lancaster,  his  attention  was  called  to  a  large 
settlement  of  Rhenish  Bavarians  in  and  around  Pomeroy, 
Meigs  County,  where  an  Evangelical  pastor  was  wanted. 
Sihier  decided  to  begin  his  mission  efforts  among  them.  He 
was  received  with  open  arms  and,  by  request,  preached  in 
town  at  the  courthouse  and  at  a  schoolhouse  in  the  country. 
But  immediately  there  was  occasion  for  him  to  show  that 
straightforward  sincerity  which  characterized  him  through- 
out all  the  years  of  his  ministry.  Originally  these  Rhenish 
Bavarians  hailed  from  the  unionistic  church  of  Germany, 
the  smaller  number  being  Lutherans,  the  rest  Reformed. 
Sihier  frankly  told  them  that  he  would  preach  nothing  to 
them  but  the  Lutheran  doctrine,  in  harmony  with  the  con- 
fessions of  the  Lutheran  Church.  Yet  they  called  him,  and 
he  entered  upon  his  first  ministry  January  1,  1844,  basing 
his  inaugural  sermon  on  John  3,  16. 


70  DR-  WILLIAM   SIHLEE. 

A  strenuous  time  ensued  for  the  new  pastor.  The  people 
resembled  virgin  soil,  which  demanded  clearing  and  drainage 
if  there  was  to  be  a  harvest.  Sihler  was  no  shirker,  and  the 
harder  he  worked,  the  more  he  found  himself  able  to  accom- 
plish. He  studied  the  needs  of  his  people,  and  was  then  inde- 
fatigable in  teaching  and  preaching,  in  public  and  in  private, 
by  day  or  by  night.  Thus  with  wise  tact  he  gradually  or- 
ganized a  town  and  a  country  congregation.  After  thorough 
instruction  on  the  Lord's  Supper  and  on  other  distinctive 
doctrines,  the  congregations  were  cleared  of  those  who  would 
hold  fast  to  the  Reformed  teachings.  On  Sundays  and  once 
a  week  he  preached  to  each  of  the  churches,  the  farmers 
leaving  their  fields,  even  in  the  most  pressing  seasons,  and 
assembling  to  hear  the  Word  of  God.  He  introduced  per- 
sonal announcement  for  Holy  Communion ;  he  taught  school, 
both  in  the  town  and  in  the  country;  he  made  pastoral 
visits  in  the  homes.  Despite  all  this  labor  he  found  time  for 
private  studies,  even  for  writing  for  the  Lutherische  Kirchen- 
zeitung  of  Pittsburgh,  Pa.  His  tract,  A  Dialog  of  Two  Lu- 
therans on  Methodism,  which  had  a  wide  circulation,  was 
written  during  his  pastorate  at  Pomeroy. 

In  his  work  he  missed  one  thing  very  badly,  a  church- 
paper  of  sound  Lutheran  stamp,  which  he  might  recommend 
to  his  people.  We  can  hardly  imagine  the  joy  with  which 
he  read  the  first  numbers  of  the  Lutheraner  published  by 
Walther  and  the  Lutherans  of  St.  Louis.  Here,  at  last,  was 
a  church-paper  with  a  sound  confessional  Lutheran,  i.  e., 
Scriptural  stand,  a  paper  which  his  parishioners  must  read 
and  study;  and  he  saw  to  it  that  they  did  study  it.  At 
once  Sihler  also  opened  a  correspondence  with  the  editor 
of  the  Lutheraner. 

Another  occasion  of  great  joy  for  Sihler  was  when,  one 
day  early  in  1845,  Pastor  Wyneken  suddenly  stepped  into 
his  abode.  In  a  very  brief  time  the  two  men  found  each  other 
brethren  and  were  a  unit  in  their  estimate  of  the  Lutheraner 
and  the  Saxons  and  in  their  prayers  for  the  welfare  of  the 
distressed  Church. 

Wyneken's  visit  at  Pomeroy,  however,  had  a  deeper  sig- 


DB.  WILLIAM    SIIILKK.  71 

nificance  than  merely  to  meet  in  person  the  man  whose 
name  was  favorably  known  to  him.  Wyneken  was  on  the 
road  to  his  new  field  in  Baltimore,  and  was  now  in  quest 
of  a  pastor  whom  he  might  conscientiously  recommend  to 
his  orphaned  charge  at  Fort  Wayne,  Ind.  Sihler  was  called. 
This  was  in  the  spring  of  the  year  1845.  Though  in  the 
year  previous  he  had  declined  five  calls  to  various  cities, 
because  his  Pomeroy  congregations  were  not  yet  properly 
established,  and  he  knew  of  no  man  to  whom  he  might 
entrust  them,  he  felt  in  conscience  bound  to  accept  the 
Fort  Wayne  call.  He  could  now  confidently  turn  his  "first 
love,"  as  he  fondly  called  his  first  congregations,  over  to 
a  brother  who  had  been  instructed  and  sent  across  by  Loehe. 
In  Fort  Wayne  there  was  a  congregation  of  about  sixty 
members.  Northern  Indiana,  moreover,  offered  very  promising 
opportunities  for  mission-work;  and,  besides,  Wyneken  had 
left  behind  him  two  students  who  were  preparing  for  the 
ministry.  Sihler  boldly  took  up  the  work  where  his  pred- 
ecessor had  left  it.  During  his  ministry  of  more  than  two- 
score  years  at  St.  Paul's  in  Fort  Wayne  he  was  never  known 
to  lag.     "Onward!"  was  his  watchword. 

Sihler  arrived  at  Fort  Wayne  July  15,  1845.  With  the 
aid  of  the  two  students  he  arranged  his  bachelor's  quarters. 
The  spiritual  condition  of  the  new  parish  offered  a  fair 
foundation  on  which  to  build.  Depending  on  his  ministra- 
tions were  also  three  settlements,  twenty  and  more  miles 
distant,  in  different  directions,  all  reached  on  horseback  over 
roads  almost  impassable.  It  would  carry  'us  too  far  were  we 
to  undertake  to  show  in  detail  how,  under  his  pastoral  care, 
the  Fort  Wayne  congregation  enjoyed  a  most  prosperous 
growth,  or  how,  due  to  his  circumspection  and  self-sacri- 
ficing labors,  congregation  after  congregation  sprang-  up  in 
the  counties  round  about.  That  is  a  history  of  its  own.  But 
looking  to  the  man,  we  find  him  in  the  pulpit,  in  the  con- 
gregational meetings,  in  the  homes,  in  public,  and  in  private, 
ever  the  same,  bent  upon  the  one  thing  needful,  upon  bring- 
ing home  the  Word  of  God.  He  believed  in  the  efficacy  of 
this  Word.     To  him  the  only  power  of  salvation  was  the 


72  DR.  WILLIAM   SIHLEB. 

Gospel  of  Jesus  Christ.  This  was  not  in  need  of  human 
aid  to  energize  it.  Hence  we  find  Sihler  a  thoroughly  Scrip- 
tural preacher,  but  so  severely  plain  in  his  language  that, 
having  heard  of  his  former  love  of  brilliancy  of  style  and 
beauty  of  language,  we  wonder  at  it.  But  he  was  satisfied, 
that,  speaking  to  the  plain  people,  the  preacher  cannot  make 
his  language  too  plain,  if  they  are  to  understand  and  grasp 
the  divine  truths.  Sihler  knew  how  to  apply  the  Law  with 
a  directness,  so  as  to  smite  the  guilty  consciences,  and  again, 
to  put  Jesus  in  such  a  manner  before  the  eyes  of  the  peni- 
tent that  they  saw,  and  believed  in,  the  Savior.  He  was  an 
implacable  foe  equally  of  false  doctrine  and  of  all  duplicity 
in  Christianity.  He  inculcated  truly  evangelical  discipline; 
for  the  congregation  was  to  watch,  together  with  the  pastor, 
over  the  purity  of  faith  and  life  in  its  midst.  He  insisted 
on  a  living  faith,  and  never  failed  to  remind  his  parishioners, 
whatever  their  position  in  life,  and,  if  need  be  in  special 
sermons,  of  the  divine  injunction,  "Show  your  faith  by  your 
works."  When  Sihler  was  called  to  his  reward,  he  left  be- 
hind him  a  congregation  thoroughly  indoctrinated,  full  of 
living  faith,  and  rich  in  good  works.  This  in  itself  would 
indeed  have  attested  his  success  as  pastor. 

However,  his  work  at  home  was  brilliantly  reflected  in 
the  part  which  he  took  in  organizing  the  Missouri  Synod. 
From  the  very  beginning  of  his  ministry  he  recognized  the 
duty  of  pastors  and  congregations  to  affiliate,  to  unite,  if  for 
no  other  purpose  than  that  of  a  public  confession  and  of 
strengthening  each  other  in  the  unity  of  faith.  He  would 
not  stand  aloof.  He  looked  askance  at  such  as  would,  from 
a  mistaken  conception  of  their  Christian  liberty,  not  join 
hands  with  professed  brethren  in  the  faith.  From  the  day 
he  accepted  his  first  call,  Sihler  earnestly  sought  synodical 
connection.  One  condition,  however,  must  be  met  by  the 
synodical  body  with  which  he  could  affiliate,  viz.,  actual  unity 
in  the  faith,  founded  upon  the  written  Word  of  God  and 
voiced  in  the  confessions  of  the  Lutheran  Church.  Casting 
about  among  the  synods  of  the  East,  his  conscience  forbade 
him  to  seek  membership  in  the  General  Synod  because  of  its 


DS.  WILLIAM   SIHLER.  73 

utter  disregard  of  Lutheran  orthodoxy  and  its  manifest  in- 
dulgence of  Reformed  error  on  the  part  of  some  of  its 
prominent  members.  The  synod  approaching  nearest  his  own 
convictions,  at  least  by  the  declaration  of  its  constitution, 
was  the  Synod  of  Ohio.  Sihler  appeared  at  its  meeting  in 
1844  at  Germantown  and  applied  for  ordination  and  member- 
ship. In  lieu  of  the  obligatory  examination  the  attest  of 
Dr.  Rudelbach  was  accepted  as  satisfactory.  To  his  ordina- 
tion, however,  the  synod  at  first  demurred.  It  had  become  the 
practise  first  to  license  candidates  for  ordination  for  one  year 
to  preach  and  perform  ministerial  acts,  to  put  them  on  proba- 
tion, before  granting  them  ordination.  This  faulty  practise 
was  due,  of  course,  to  a  wrong  understanding  of  the  articles 
of  the  Church  and  of  the  ministerial  office.  Sihler,  having 
learned  this  much  at  Dresden,  showed  that  by  virtue  of  his 
call  he  was  already  before  God  and  the  Church  the  rightful 
pastor  of  the  congregations  at  Pomeroy,  and  all  he  requested 
was  that  Synod  by  the  laying  on  of  hands  publicly  recognize 
and  confirm  him  as  pastor,  and  give  him  its  blessing  for  his 
oifice.  Rather  than  accept  the  proffered  license,  he  would 
withdraw  his  application  for  membership.  His  protestations 
were  finally  approved;  he  was  ordained  and  received  into 
membership.  As  to  other  spiritual  benefits  hoped  for  from 
this  synodical  connection,  he  was  sorely  disappointed;  for 
he  found  the  synod's  work  to  be,  according  to  established 
custom,  merely  a  business  routine.  Sad  at  heart,  he  returned 
to  Pomeroy.  It  does  not  surprise  us,  then,  to  hear  that  he 
soon  quit  this  synod.  Among  other  departures  from  Lu- 
theran teaching  he  had  verified  the  fact  that  at  the  Lord's 
Supper  not  a  few  pastors  were  using  the  unionistic  formula : 
"Christ  says,  This  is,"  etc.  Together  with  Pastors  Ernst  and 
Selle,  he  memorialized  Synod  on  the  decidedly  unconfessional 
character  of  such  formula.  Synod,  however,  turned  a  deaf 
ear  to  their  earnest  representations.  So  there  was  nothing 
left  for  them  to  do  but  to  sever  their  connection  forthwith. 
This  happened  in  1845,  immediately  before  Sihler's  going 
to  Fort  Wayne.  He  and  his  fellow-confessors  must  now  seek 
other  company.    And  here  we  have  a  remarkable  instance  of 


74  DR.  WILLIAM   SIHLER. 

the  possibilities  for  good  in  a  sound  church  periodical.  The 
Luthcraner  had  the  true  Scriptural,  the  orthodox  Lutheran 
ring.  Sihler  and  his  friends  had  recognized  this.  They  had 
already  had  some  very  satisfactory  correspondence  with  the 
editor,  Pastor  and  Professor  Walther,  at  St.  Louis.  But  now 
the  exchange  of  letters  became  more  frequent.  Overtures  were 
made  with  a  view  to  forming  a  new  church-body,  which  should 
take  an  unqualified  stand  on  the  Scriptures  and  the  Lutheran 
Confessions.  Conferences  followed,  one  at  St.  Louis,  in  the 
spring,  another  at  Fort  Wayne,  in  July  of  1846.  The  result 
was  the  draft  of  a  synodical  constitution,  to  be  submitted  to 
all  congregations  and  pastors  that  desired  to  join. 

The  founding  of  the  new  synod  in  April,  1847,  at  Chicago, 
is  a  matter  of  record.  The  account  of  how  it  lived  and  throve 
and  spread  over  the  whole  face  of  the  earth,  forms  one  of  the 
most  glorious  chapters  in  the  history  of  the  Church  in  these 
latter  days.  That  Sihler  played  an  important  part  in  the 
shaping  and  safeguarding  of  its  foundation  and  in  the  de- 
termining of  its  policies  was  readily  acknowledged  by  the 
young  synod.  Electing  Walther,  the  recognized  leader,  to 
the  presidency,  it  made  Sihler  the  vice-president  and  charged 
him  with  the  duties  of  an  overseer  of  the  Eastern  District 
of  Synod.  When  the  proper  administration  necessitated 
another  partition  of  Synod,  Sihler  was  elected  president  of 
the  Central  District.  And  he  justified  the  confidence  thus 
placed  in  him.  A  watchful  overseer  over  his  District,  he  was 
a  faithful  visitor  of  the  pastors  and  their  congregations, 
giving  profitable  counsel  and,  if  need  be,  a  helping  hand. 
A  conscientious  investigator,  he  successfully  removed  ob- 
stacles to  the  peace  and  welfare  of  the  churches  and  of  indi- 
vidual members.  A  zealous  promoter,  his  eagle  eye  was  quick 
to  discover  a  settlement,  or  a  favorable  center,  for  mission 
activity,  and  a  man  was  put  in  charge.  It  is  with  a  thrill 
that  we  become  aware  of  how  that  infant  synod,  born  in  1847, 
throve  and,  step  by  step,  arrived  at  a  wonderful  maturity 
under  the  fostering  care  of  men  like  Sihler. 

Just  here  let  us  remember  that  the  fathers  of  our  Synod 
were  not  permitted  to  pursue  their  work  in  peace.     Besides 


DR.  WILLIAM   SIIILER.  75 

the  trowel  they  were  obliged  to  wield  also  the  sword.  Their 
mettle  was  put  to  the  test  not  so  much  by  enemies  from 
without  as  by  such  as  would  be  brethren,  but  were  not.  And 
they  valiantly  gave  battle,  the  trusty  shield  and  weapon  of 
the  Word  of  God  gaining  in  every  conflict  the  victory  for 
sound  Lutheranism.  Yet  with  the  Missourians  it  never  was 
a  warfare  of  extermination,  but  for  the  winning  of  souls. 
In  the  front  ranks,  abreast  with  other  leaders,  we  see  Sihler, 
singled  out  by  his  brethren  as  one  of  the  captains  to  meet 
the  foe  and  vanquish  him  with  the  Sword  of  the  Spirit. 
Thus  he  gave  a  good  account  of  himself  in  writing  against 
the  eastern  denatured  Lutherans,  and  as  a  representative 
at  both  the  colloquies  with  members  of  the  Buffalo  Synod 
and  with  those  of  the  Iowa  Synod.  Age  forbade  his  too 
active  participation  in  the  awful  conflict  which  followed  the 
fratricidal  attack  on  our  Synod  towards  the  end  of  the  last 
century,  but  many  a  cheering  word  went  from  the  veteran 
to  those  who  had  to  bear  the  brunt  of  the  battle.  He  proved 
himself,  indeed,  a  good  soldier  of  Jesus  Christ. 

And  yet  in  one  other  direction  Sihler  was  a  powerful 
instrument  in  the  hand  of  God  for  the  reclaiming  and  fur- 
therance of  His  kingdom.  Surveying,  upon  his  arrival  at 
Fort  Wayne,  in  1845,  his  new  field,  the  words  of  the  Savior, 
"The  harvest  is  plenteous,  but  the  laborers  are  few,"  im- 
pressed themselves  upon  him  with  irresistible  force.  With 
him,  however,  conviction  of  a  need  resolved  itself  into  de- 
termination to  act.  He  finished  the  training  of  Jaebker  and 
Frincke,  the  students  left  behind  by  Wyneken,  and  sent  them 
forth.  But  he  must  have  more.  In  letters  to  Loehe  he  pre- 
sented with  all  the  force  at  his  command,  the  plight  of  the 
Lutherans  in  the  West.  And  Loehe  was  not  slow  to  send 
relief.  For  he  now  saw  the  time  come  to  put  into  operation 
the  plan  already  outlined  in  the  conference  Sihler  had  at- 
tended at  JSTeuendettelsau.  He  sent  eleven  young  men  to  be 
prepared  for  the  ministry,  and  sufficient  funds  to  buy  an 
ample  tract  of  land  and  to  put  up  the  necessary  buildings 
for  a  theological  seminary.  The  location  was  to  be  at  Fort 
Wayne,  and  the  execution  of  the  plan  and  the  directorship 


76  DB.  WILLIAM   SIHLER. 

of  the  institution  was  given  over  to  Sihier.  Not  at  all  con- 
fident as  to  his  personal  qualifications  for  so  stupendous 
a  task,  Sihier  at  first  felt  timid  about  accepting  the  respon- 
sibility. But  there  was  the  crying  need  of  God's  people,  and 
here  was  God  putting  the  means  for  relief  into  his  hands. 
So,  in  the  name  of  the  Lord,  he  entered  also  upon  this  part 
of  the  service  for  the  Kingdom.  This  was  the  founding  of 
our  so-called  practical  seminary,  in  1846.  Its  scope,  as  de- 
fined by  its  founder,  was  this :  Matured  young  Christian  men 
who  had  an  adequate  general  education,  omitting  the  ancient 
languages,  and  desired  to  become  ministers,  were  to  be  pre- 
pared for  the  service  of  the  Church  by  receiving  as  complete 
a  theological  training  within  as  short  a  time  as  possible. 
Sihler's  heart  was  in  the  work.  Sacrifices  for  his  seminary 
were  not  sacrifices  for  him,  even  if  he  did  give  board  and 
lodging  to  some  of  the  students  in  his  own  home.  As  the 
volume  of  the  work  increased,  Loehe  sent  him  able  assistants. 
In  1848  Loehe,  urged  by  Sihier,  presented  the  seminary  to 
the  Missouri  Synod.  When  Synod,  however,  insisted  that 
Sihier  retain  the  directorship,  he  was  happy.  He  became 
attached  to  the  institution  with  a  peculiar  fondness,  and 
never  quite  overcame  the  grief  caused  him  by  its  removal,  in 
1861,  from  Fort  Wayne  to  St.  Louis.  Looking  back  upon 
his  fifteen  years  of  seminary  work,  he  had  been  materially 
instrumental  in  preparing  and  sending  out  about  one  hundred 
laborers  into  the  harvest,  among  whom  there  were  men  of 
eminent  efficiency  both  in  church  and  school.  Untold  bless- 
ings have  sprung  and  continue  to  flow  to  this  day  from  that 
seminary. 

Not  satisfied  with  this,  Sihier,  in  1867,  also  founded  at 
Fort  Wayne  our  seminary  for  teachers  in  our  parochial 
schools.  What  this  teachers'  seminary  has  done  and  still 
means  for  the  Church  is  full  well  known. 

This  sketch  would,  indeed,  be  incomplete  if  we  forgot  to 
take  a  look  also  into  the  home  life  of  Sihier.  Aye,  he  had 
a  home  and  a  family.  True,  he  had  come  to  Fort  Wayne 
forty-four  years  of  age  and  still  a  bachelor;  but  he  did  not 
remain  so  long.     His  friend  Rev.  Ernst  introduced  him  to 


DR.  WILLIAM    SIHLER.  77 

Miss  Susanna  Kern,  a  very  Christian  maiden.  The  courtship 
was  brief.  The  difference  in  ages  notwithstanding,  the  prof- 
fered hand  was  accepted,  and  after  a  few  days  a  happy  bridal 
couple  set  out  from  Neuendettelsau,  Union  Co.,  Ohio,  for 
the  parsonage  at  Fort  Wayne,  Ind.  Sihler  had  drawn  a  prize, 
and  he  appreciated  it,  and  as  often  as  opportunity  offered 
itself,  he  made  much  of  the  treasure  which  God  had  given 
him  in  his  good  wife.  She  was  a  true  handmaiden  of  the 
Lord.  One  with  her  husband  in  the  faith  and  in  love  of  the 
Savior,  she  was  one  with  him  also  in  the  bringing  up  of 
their  family.  As  to  conducting  her  household,  she  under- 
stood the  art  of  keeping  expenses  within  the  bounds  of  the 
very  limited  salary  of  the  pastor.  Hospitality  was  written 
above  the  door  of  the  parsonage.  Poor  students  there  found 
refuge;  visiting  pastors  were  made  welcome.  Though  there 
was  no  amassing  of  silver  and  gold,  still  by  the  aid  of  his 
good  wife  there  had  been  a  wealth  of  good  Christian  works 
heaped  up  in  that  parsonage  when  Sihler  laid  himself  down 
to  sleep. 

At  last  the  day  of  rest  dawned  also  for  this  servant  of 
the  Lord.  When  his  years  had  advanced  beyond  fourscore, 
this  laborer  who  had  seemed  not  to  know  weariness  began  to 
grow  weary  and  to  long  for  the  rest  of  the  people  of  God. 
His  last  appearance  before  his  congregation  was  on  Pente- 
cost, June  5, 1885,  when  he  delivered  the  Communion  address. 
Almost  swooning,  he  was  taken  home.  During  the  long 
ensuing  weeks  he  was  nursed  most  tenderly  by  his  faithful 
wife,  assisted  by  one  of  the  daughters.  Although  the  Lord 
had  done  great  things  through  him  during  his  lifetime,  yet 
Sihler  would  speak  of  them  very  lightly.  But  the  sense 
of  his  unworthiness  to  appear  before  his  God  could  not  have 
been  deeper  when  he  was  first  converted  than  it  was  in  his 
last  weeks.  Only  a  few  days  before  his  death  he  asked  for 
pencil  and  paper,  and  with  a  trembling  hand  wrote  the  first 
words  of  several  Bible-verses,  such  as,  "God  was  in  Christ, 
reconciling  the  world  unto  Himself,"  and,  "For  me  to  live 
is  Christ."  Sunday,  October  25,  he  declared  his  pains  of 
body  and  his  temptations  of  the  soul  to  be  at  an  end,  and 


78  THE  LOEHE   FOUNDATIONS. 

received  Holy  Communion.  The  following  day  he  was  heard 
to  whisper,  "Father,  into  Thy  hands  I  commend  my  spirit," 
and  the  end  was  believed  to  have  come.  But  he  rallied  once 
more.  Being  'asked  by  his  wife  what  she  was  to  tell  the 
children,  his  answer  was,  "That  they  abide  in  Christ."  These 
were  his  last  words,  his  heritage  to  his  kin  of  blood  and,  we 
add,  his  heritage  also  to  his  kin  of  the  faith.  Yes,  may  that 
be  the  lesson  we  learn  from  the  faith  and  the  life  of  this 
father  in  Christ:   "That  we  abide  in  Christ!" 


The  Loehe  Foundations. 

Prof.  Th.  Graebner,  St.  Louis,  Mo. 

A  number  of  small  rivulets,  originating  in  as  many 
springs  and  mingling  their  waters  as  they  flow  together,  fre- 
quently are  the  beginning  of  rivers  that  gradually  become 
large  streams.  At  the  headwaters  of  the  Synod  of  Missouri, 
Ohio,  and  Other  States  we  can  trace  a  number  of  small  con- 
fluent rivers,  rising  in  as  many  widely  separated  springs. 
There  are  the  Saxon  immigrants  of  1838,  whose  story  has 
just  been  told,  and  who  have  a  memorial  for  all  time  in  the 
word  "Missouri,"  in  our  corporate  name.  The  word  "Ohio" 
stands  for  another  source  that  contributed  to  the  slender 
streamlet  of  our  body  in  1847  —  the  labors  of  Wilhelm  Loehe 
in  Neuendettelsau,  Bavaria.  To  relate  how  this  came  about, 
and  how  the  work  of  Loehe  in  Ohio  and  Michigan,  in  the 
providence  of  God,  brought  the  first  contribution  of  men  and 
means  to  the  foundation  of  Walther  and  the  Missourians, 
shall  be  related  in  the  present  chapter. 

At  a  time  when  also  the  Lutheran  Church  of  Bavaria  had 
come  under  the  influence  of  rationalistic  teachers,  Wilhelm 
Loehe,  in  the  small  town  of  Neuendettelsau,  stood  forth  as 
a  leader  among  those  who  were  still  preaching  the  Gospel  in 
an  age  of  doubt  and  unbelief.  Our  space  is  limited,  and  we 
cannot  speak  of  the  labors  of  Loehe's  early  years.  Far  beyond 
the  confines  of  his  town  and  country  he  became  famous  as 
preacher,  organizer,  and  philanthropist.    His  contemporaries 


TIIE   LOEIIE    FOUNDATIONS. 


70 


have  left  accounts  of  Loehe's  great  power  as  a  preacher, — 
for  example:  "At  6  o'clock  in  the  morning  he  gathered  nun 
of  all  ranks  about  his  pulpit,  patrician  and  peasant,  learned 
and  unlearned,   to   listen  to   his  marvelous   sermons.     Like 


Rev.  William  Loehe. 

a  prophet  he  lifted  up  his  voice  without  respect  of  persons." 
"It  was  such  a  preacher  who  stood  upon  the  pulpit  of  that 
village  church,  and  when  he  preached,  it  was  as  if  a  flame  of 
fire  proceeded  from  his  lips.  He  spoke  with  the  majesty  and 
authority  of  a  prophet.  He  was  also  a  keen  observer  of  human 
nature,  so  that  he  could  touch  the  inmost  heart-strings  of 
his  hearers,  and  warn  and  plead  and  point  them  to  the  only 


80  THE  LOEHE   FOUNDATIONS. 

refuge  for  fallen  humanity.  As  might  be  supposed,  the  con- 
gregation of  such  a  preacher  soon  contained  others  than  the 
peasants  of  the  village.  Men  of  all  ranks  and  stations 
crowded  around  that  poor  little  pulpit,  and  for  all,  high  and 
low,  learned  and  unlearned,  he  had  a  message.  But  whatever 
the  gifts  of  the  preacher  might  be,  who  would  suppose  it 
possible  that  from  this  unknown  and  poverty-stricken  corner 
influences  should  go  forth  that  would  help  to  solve  the  social 
and  missionary  problems  of  the  world?"  Loehe  had  the  true 
heart  and  mind  of  a  pastor,  as  is  evinced  in  this :  "Neuen- 
dettelsau  itself  has  no  attractions  for  me.  But  the  Lord  has 
called  me  to  this  place,  and  that  makes  it  attractive  for  me." 

About  the  year  1840,  Loehe's  attention  was  directed  to 
the  sad  condition  into  which  the  Lutheran  immigrants  to  the 
North  American  States  had  fallen.  A  missionary  society 
with  headquarters  in  the  town  of  Staden  had  issued  an 
Appeal  for  Aid  for  the  German  Protestant  Church  in  North 
America,  which  quoted  from  statements  of  the  pioneer  mis- 
sionary Friedrich  Wyneken,  in  which  the  spiritual  distress  of 
German  Lutherans  in  the  States  was  set  forth.  Loehe  read 
this  appeal,  and  in  the  Noerdlingen  Sonntagsblatt,  edited  by 
Pastor  Wucherer,  gave  it  wide  publicity  in  the  circle  of  con- 
gregations by  which  he  was  recognized  as  leader.  Number 
Two  of  the  1841  volume  of  the  Sonntagshlatt  contained 
Loehe's  "Address  to  the  Beaders,"  from  which  we  quote  the 
salient  portion :  — 

"Thousands  of  families,"  said  Loehe,  citing  from  Wyne- 
ken's  letter,  "your  brethren  in  the  faith,  possibly  your 
brothers  and  sisters  according  to  the  flesh,  are  hungry  for 
the  strengthening  meat  of  the  Gospel.  They  cry  out  and 
implore  you :  Oh,  help  us !  Give  us  preachers  to  strengthen 
us  with  the  Bread  of  Life  and  to  instruct  our  children  in  the 
teachings  of  Jesus  Christ!  Oh,  help  us,  or  we  are  undone! 
Why  do  you  not  assist  us  ?  Consider  the  words :  'What  ye 
have  done  for  the  least  of  these  My  brethren,  ye  have  done 
it  unto  Me.'  Why  do  you  not  help  us  ?  Is  that  your  love  of 
Jesus  ?  Is  it  thus  you  keep  His  commandment  ?  —  It  is 
literally  true  that  many  of  our  German  brethren  in  America 


THE   LOEIIE   FOUNDATIONS.  81 

thus  complain.     Besides,   in  many  places  there  has 
a  new  danger.     In  no  other  country  are  there  so  man; 
as  in  North  America.     Some  have  even   now  directed  their 
attention  to  the  settlements  of  our  German  brethren  and  fel- 
low-Lutherans.    Strange  laborers   would  harvest   win -re  the 
Lord  would  call  His  own.    Shall  our  brethren  no  longi  r  wor- 
ship in  the  Church  of  their  fathers,  filled  with  the  breath  of 
the  Lord,  and,  instead,  recline  in  the  lazarettos  of  the 
Shall  German  piety  decay  in  the  New  World  under  the  in- 
fluence of  human  measures?    I  beg  of  you,  for  Jesus'  sake, 
take  hold,  organize  speedily,  do  not  waste  time  in  consulta- 
tions!    Hasten,  hasten!     The  salvation  of  immortal  souls  is 
at  stake !" 

This  appeal  did  not  fall  on  deaf  ears.  Moneys  began  to 
flow  rapidly,  and  soon  Loehe  had  a  fund  of  600  guilders. 
The  "Society  for  North  America,"  just  organized  at  Dresden, 
began  to  agitate  for  the  relief  of  the  emigrated  brethren. 
Before  long  workers  began  to  offer  their  services.  The  first 
to  enlist  for  the  cause,  through  the  Dresden  society,  was 
Adam  Ernst,  a  cobbler's  apprentice,  who  in  Bohemia  had 
read  the  Appeal  for  America.  He  had  been  a  pupil  of  Pastor 
Wucherer.  Very  soon  another  laborer  tendered  his  services, 
George  Burger,  a  native  of  Noerdlingen.  Both  Ernst  and 
Burger  desired  to  become  schoolteachers,  and  with  this  end 
in  view  took  lodgings  in  Neuendettelsau,  where  Loehe  him- 
self instructed  them  for  a  year.  On  July  11,  1842,  these  first 
two  missioners  of  Loehe  —  Sendlinge  he  called  them  —  re- 
ceived their  commissions. 

August  5,  Ernst  and  Burger  embarked  at  Bremen  for  the 
New  World,  and  September  26  they  arrived  at  New  York. 
They  entered  positions  corresponding  to  their  abilities  and 
preparation  at  Columbus,  0.  Ernst  taught  a  newly  organized 
German  school  with  fine  success,  while  continuing  his  voca- 
tion as  a  cobbler.  Burger  took  a  course  in  the  theological 
seminary  at  Columbus  in  order  to  complete  his  education. 

The  very  next  year,  Pastor  Wyneken  visited  Germany. 
Wyneken,  a  man  of  intense  missionary  spirit  and  of  great 
energy,  had  emigrated  to  America  in  order  to  serve  his  breth- 

EBENEZER.  6 


82  THE   LOEHE   FOUNDATIONS. 

ren  in  the  dispersion.  Now  the  Lutheran  Christians  of  Ger- 
many heard  from  his  own  lips  the  plea  for  the  scattered 
settlements  in  the  American  Middle  West.  It  was  the  Mace- 
donian cry:  Come  over  and  help  us!  Mightily  he  appealed 
to  the  conscience  of  the  home  Church,  impressing  upon  it 
the  duty  of  first  of  all  aiding  the  children  of  the  household 
of  faith,  now  left  without  spiritual  care  in  the  frontier 
settlements  of  the  United  States.  Loehe  supported  his  pleas 
with  eloquent  addresses  and  articles.  In  one  of  the  early 
issues  of  his  new  paper,  Kirchliche  Mitteilungen,  founded 
for  the  support  of  the  work  in  the  American  field,  he  said: 
"We  do  not  intend  to  withhold  any  aid  from  the  heathen,  we 
shall  do  for  them  all  that  lies  in  our  power.  Help  the 
heathen,  help  them  with  all  your  resources,  but  do  not  forget 
the  'especially'  of  the  apostle  which  he  accords  to  those  of 
the  household  of  faith.  Do  not  forget  that  many  North 
American  Christians  are  actually  lapsing  into  paganism,  un- 
less they  receive  aid  from  the  fatherland." 

Loehe  next  divided  the  entire  province  of  Hanover  into 
circuits,  and  at  the  head  of  each  placed  a  pastor  whose  duty 
it  was  to  represent  the  cause  in  his  parish  and  neighboring 
parishes,  and  to  cooperate  with  a  committee  in  the  capital 
of  the  province.  By  means  of  this  loosely  organized  body  of 
workers,  Loehe  managed  to  extend,  through  a  number  of 
years,  considerable  aid  to  the  American  home  mission  field. 
The  expenses  of  quite  a  number  of  Loehean  missioners  were 
defrayed  wholly  or  in  part  out  of  funds  collected  by  Dr.  L. 
A.  Petri,  the  talented  and  energetic  pastor  of  the  city  of 
Hanover.  The  women  of  the  parish  contributed  their  labors, 
furnishing  bed-linen  and  other  necessary  equipment  for  the 
Sendlinge.  These  would  often  lodge  with  Petri  or  one  of  his 
parishioners  while  passing  through  Hanover  on  their  way  to 
the  port  of  Bremen.  When  the  first  colonists  designated  for 
Frankenmuth  arrived  in  Hanover,  they  were  hospitably  en- 
tertained in  Petri's  house  and  were  dismissed  by  him  with 
prayers  and  benedictions.  Through  his  endeavors  a  number 
of  splendid  workers,  among  them  Wolter,  Roebbelen,  and 
JSievers,  were  won  for  the  American  field. 


THE   LOEIIE   FOUNDATIONS.  83 

While  the  plans  of  Loehe  were  thus  being  advanced  by  the 
Lutherans  of  Bavaria  and  Hanover,  a  society  with  the  same 
object  in  view  was  formed  in  Saxony.  The  most  distinguished 
among  the  missioners  gained  through  their  efforts  was  a  young 
candidate  of  philology,  Dr.  W.  Sihier,  who  was  appointed  by 
Loehe  to  the  responsible  position  of  director  in  the  newly 
founded  seminary  at  Fort  Wayne.  Also  the  later  missionary 
to  the  heathen,  Baierlein;  came  from  Dresden. 

In  Mecklenburg  the  most  active  promoter  of  Loehe's 
undertaking  was  Provincial  Counselor  Karl  von  Maltzan, 
a  man  of  noble  lineage  and,  what  is  more,  of  true  nobility  of 
soul.  His  influence  gained  for  the  cause  of  American  home- 
mission  friends  and  patrons  among  the  aristocracy  of  Meck- 
lenburg. Connections  with  Neuendettelsau  having  been  es- 
tablished, the  Mecklenburg  organization  assumed  the  expense 
of  equipping  two  new  missioners,  Craemer  and  Lochner,  and 
also  the  cost  of  their  journey,  the  amount  necessary  for  this 
purpose  being  1,104  guilders.  Maltzan  and  his  friends  con- 
tinued active  supporters  of  the  work  for  a  number  of  years. 
As  late  as  1853  the  sum  of  2,337  guilders  was  raised  for  Con- 
cordia College  at  St.  Louis  through  a  collection  encouraged 
by  the  Grand  Duke  of  Mecklenburg. 

The  crying  need  of  the  Lutherans  in  North  America  soon 
prompted  Loehe  to  widen  the  scope  of  his  efforts.  His  first 
purpose  had  been  the  preparation  and  support  of  parish  school 
teachers.  He  now  proposed  to  supply  also  the  lack  of  Lu- 
theran preachers  in  the  settlements  of  the  New  World.  So 
great  was  the  dearth  of  preachers  that  Loehe  decided  upon 
a  short  cut,  characteristic  of  his  energy  and  practical  genius. 
Instead  of  obtaining  candidates  of  theology  from  the  uni- 
versities, he  assumed  the  task  of  training  workers  himself, 
men  who  had  not  received  a  classical  education,  but  who 
possessed  the  necessary  gifts  and,  above  all,  an  enthusiasm 
for  the  cause.  He  called  these  missioners  "emergency  men" 
—  Nothelfer.  Most  of  their  instruction  he  imparted  himself, 
though  sometimes  availing  himself  of  the  assistance  of  others. 
During  the  forenoons  he  attended  to  the  duties  of  his  parish, 
his   correspondence,   etc.,   while   the  entire   afternoon,   from 


84  THE  LOEHE   FOUNDATIONS. 

1  o'clock  until  6,  sometimes  7,  was  devoted  to  lecturing  to 
these  students,  —  surely  a  testimonial  to  his  own  energy  and 
capacity  for  work  as  well  as  for  that  of  his  scholars.  They 
would  meet  again  at  evening  devotion  in  his  house,  and  at 
such  times  one  of  the  students  might  be  called  upon  to  make 
an  address.  They  would  instruct  catechumens  under  his 
supervision,  accompany  him  on  his  sick-visits,  etc.  It  should 
be  said  that  among  these  emergency  men  there  were,  after 
all,  a  few  who  had  received  academic  training.  Candidates 
of  philosophy,  philology,  and  theology  volunteered  for  his 
"short  course,"  especially  Hanoverians.  When  the  year  1844 
drew  to  its  close,  the  number  of  preachers  thus  obtained  had 
grown  to  eight. 

About  this  time  Loehe  considered  the  possibility  of  en- 
tering into  some  working  arrangement  with  the  pastors  and 
congregations  who  had  in  1838  accompanied  Martin  Stephan 
to  the  State  of  Missouri.  He  had  knowledge  of  their  dis- 
illusionment, but  was  also  in  receipt  of  reports  which  testified 
to  the  spiritual  life  that  dwelt  in  these  settlements  after  the 
season  of  doubt  and  despair  had  passed.  In  1844  he  in- 
structed one  of  his  missioners,  Hattstaedt,  to  visit  Walther 
at  St.  Louis,  and,  if  possible,  to  pave  the  way  for  union. 
Hattstaedt  was  prevented  from  making  the  journey,  and 
Rev.  Ernst  entered  into  correspondence  with  the  Lutherans 
in  Missouri.  The  following  sentences  from  Walther 's  reply 
are  characteristic :  — 

"Whoever  freely  and  of  his  own  accord  has  subscribed  to 
the  Confessions  cannot  possibly  entertain  any  hopes,  based 
on  human  reasoning,  that  any  good  can  come  of  being  yoke- 
fellows with  those  who  are  indifferent  to  plainly  revealed 
truth.  Unless  a  Lutheran  synod  he  willing  to  receive  into 
itself  the  seeds  of  dissolution,  it  must,  by  its  very  law  and 
charter,  exclude  all  possibility  of  such  subtle  syncretism.  Of 
what  avail  is  a  confession  by  words  if  the  deeds  contradict  it? 
Nay,  let  us  not  take  flesh  for  our  arm.  Let  us  be  loyal  to 
the  truth,  and  not  endeavor  to  advance  the  cause  of  God's 
kingdom  by  departing  from  our  instructions.  We  cannot 
save   souls  nor  preserve  the   Church,  —  that   is   the   Lord's 


THE   LOEIIE   FOUNDATIONS.  85 

business;  let  us  leave  it  to  Him,  and  to  Him  alone.  Of  us, 
who  are  but  stewards,  nothing  will  be  required  except  that 
we  be  faithful.  .  .  .  And  let  us  not  lose  faith  in  God  when 
He  tells  us,  who  are  so  few  in  number:    'The  people  are  still 

too  many  who  are  with  you.'  It  is  sufficient  that  we  have 
the  trumpet  of  the  Gospel  in  our  hands  and  the  torch  of 
faith  in  the  empty  pitchers  of  our  hearts." 

When  contact  had  been  thus  established  with  the  Lu- 
therans in  Missouri,  Pastors  Ernst  and  Lochner  and 
Dr.  Sihler  paid  a  visit  to  St.  Louis.  This  was  in  May, 
1846.  The  impressions  which  these  men  received  from  Pastor 
Walther  and  the  congregational  life  in  St.  Louis  were  most 
favorable.  "A  man  who  has  passed  through  a  severe  school 
of  affliction,  who  has,  through  devout  and  diligent  study  of 
the  Scriptures,  of  Luther's  writings,  and  of  the  writings  of 
the  later  dogmaticians,  thoroughly  liberated  himself  in  every 
way  from  the  shackles  of  Stephanism  and  attained  the 
soundly  Lutheran  position;  a  man  endowed  with  remarkable 
acuteness  of  intellect  and  with  practical  common  sense; 
a  born  leader  in  congregational  affairs;  altogether  sincere, 
straightforward,  honest;  a  man  willing  to  spend  himself 
utterly  for  others  when  the  glory  of  God  and  the  welfare  of 
the  Church  are  at  stake;  strong  and  steadfast  in  confession 
and  also  in  the  application  of  confession  to  life;  an  incisive 
opponent  of  those  who  wilfully  adulterate  the  truth,  patient 
and  charitable  towards  those  who  err  from  ignorance,"  —  this 
is  the  character  sketch  of  Pastor  C.  F.  W.  Walther  drawn  by 
Dr.  Sihler  after  their  first  meeting  in  St.  Louis.  The  spir- 
itual life  which  he  observed  in  the  St.  Louis  congregation, 
especially  its  spirit  of  sacrifice,  drew  from  his  lips  similar 
words  of  praise. 

The  object  of  this  meeting  of  Loehe's  representatives  with 
the  Saxon  pastors  was  the  joint  deliberation  regarding  the 
preliminaries  of  church-union,  more  especially  the  drafting 
of  articles  embodying  the  general  contents  of  a  synodical 
constitution.  This  draft  was  submitted  to  a  conference  which 
met  soon  after  at  Fort  Wayne,  attended  by  some  twenty  mis- 
sioners  of  Loehe  and  also  by  Walther  and  Loeber,  and  after 
thorough  discussion  was  adopted. 


86  THE  LOEHE   FOUNDATIONS. 

Loehe  for  two  reasons  found  fault  with  this  document. 
In  the  synodical  management  he  desired  a  certain  amount  of 
supervision  and  control  by  bishops,  and  the  equality  of  lay 
representatives  with  the  clergy  he  termed  a  sign  of  "demo- 
cratic," "Americanizing"  tendency.  He  confessed  to  "a  cer- 
tain horror"  of  a  constitution  which  recognized  congrega- 
tional representation  (such  as  we  have  in  our  Synod  at  the 
present  day).  His  men,  especially  Sihler,  at  first  sponsored 
these  objections  with  no  little  emphasis.  But  the  clarity 
and  force  of  Walther's  argumentation  finally  prevailed.  Even 
at  this  time  Loehe  had  departed  from  the  Scriptural  doctrine 
of  the  Church  and  the  ministerial  office.  Had  his  influence 
prevailed,  we  should  not  now  possess,  in  our  Synod,  that 
freedom  of  the  local  congregation  which  is  the  keystone  of 
our  organization  as  a  corporate  body. 

The  Saxon  pastors  in  Missouri,  then  only  twelve  in  num- 
ber, were  overjoyed  at  the  accession  of  strength  which  came 
to  them  through  union  with  the  Loehean  pastors,  more  than 
twice  their  own  number  and  in  charge  of  respectable  con- 
gregations, especially  in  the  Eastern  States.  They  recog- 
nized this  increase  in  outward  numbers  as  a  strengthening 
of  sound  Lutheranism  in  the  American  field,  and  such  it 
truly  was.  Walther  had  shed  tears  of  joy  when  he  first  heard 
Ernst  and  Lochner  preach  at  St.  Louis,  and  discovered  their 
loyalty  to  the  Lutheran  standards. 

On  the  basis  of  the  overture  for  a  synodical  constitution 
the  union  between  Loehe's  missioners  and  the  Saxon  pastors 
was  consummated,  and  in  April,  1847,  the  first  convention  of 
the  "German  Evangelical  Lutheran  Synod  of  Missouri, 
Ohio,  and  Other  States"  met  at  Chicago.  Loehe's  particular 
views  concerning  the  ministerial  office  and  the  Church  had 
been  surrendered  by  his  American  disciples,  yet  he  was  in 
a  measure  justified  when  he  referred  to  the  "sower's  task" 
which  he  had  performed.  The  Missouri  Synod  recognizes  the 
debt  which  it  owes  to  the  missionary  fervor  of  this  man,  and 
the  breach  of  friendly  relations  which  followed  must  ever 
remain  a  source  of  keen  regret. 

We   cannot   omit  reference,   in   this   connection,   though 


THE   LOEHE    FOUNDATIONS.  87 

the  full  story  will  be  told  later,  to  the  founding  of  the  college 
at  Fort  Wayne.  Dr.  Sillier,  pastor  of  a  Fort  Wayne  congre- 
gation, had  first  suggested  the  establishment  of  an  institution 
of  learning  in  that  city.  Loch<\  however,  had  supplied  the 
first  impetus  for  this  move  also.  He  had  expressed  the  desire 
that  "something  on  a  larger  scale"  be  done  for  America.  II  is 
patrons  were  willing  to  undertake  the  raising  of  50,000 
guilders  for  his  new  venture,  and  though  this  large  sum 
not  realized,  Sillier  strongly  advised  that  the  establishment 
of  a  seminary  at  Fort  Wayne  bo  carried  into  immediate 
effect.  In  October,  1846,  the  institution,  housed  in  tempo- 
rary quarters,  was  opened  with  11  scholars. 

Meanwhile  the  missionary  undertakings  of  Loehe  and  his 
friends  had  entered  a  new  stage.  The  Bavarian  churchman 
had  long  cherished  the  wish  that  the  Lutheran  settlements 
in  America  might  become  centers  for  missionary  activity 
among  the  Indians.  His  plan  was,  not  to  send  out  individual 
missionaries  to  the  American  aborigines,  but  to  establish 
German  Lutheran  congregations  in  the  immediate  vicinity 
of  the  Indian  villages.  The  pastors  of  the  congregations 
were  to  be  at  the  same  time  missionaries  to  the  Indians.  The 
congregations  were  to  be  the  foci  from  which  the  light  of 
the  Gospel  was  to  be  radiated  into  the  darkness  of  heathen 
superstition  and  immorality  around  them.  The  fact  that, 
owing  to  adverse  conditions,  so  little  came  of  this  under- 
taking or  series  of  undertakings,  cannot  blind  us  to  the  mag- 
nificent conception  which  lay  at  the  basis  of  these  new  efforts 
of  the  Neuendettelsau  genius. 

These  efforts  were  not  hampered  by  any  lack  of  able  and 
willing  workers.  There  sojourned,  at  the  time.,  in  Loehe's 
house,  a  young  candidate  of  philosophy,  August  Craemer. 
He  was  a  Franconian,  a  man  of  fine  gifts  and  accomplish- 
ments, among  these  a  working  knowledge  of  English.  His 
life  had  been  one  of  strange  vicissitudes,  and  he  had  some 
time  since  formed  the  resolution  to  devote  his  energies  to  the 
work  in  the  American  field*.  Loehe  gave  every  encouragement 
to  Craemer  and  resolved  to  appoint  him  leader  of  the  colony 
which  was  to  test  out  his  plan  for  missionary  work  among 


88 


THE   LOEHE    FOUNDATIONS. 


the  American  Indians.  For  various  reasons  the  State  of 
Michigan  appeared  to  be  the  missionary  territory  best  suited 
for  this  venture.  A  servant  then  employed  in  the  Loehean 
home  volunteered  as  colonist;  his  determination  found  an 
echo  in  the  hearts  of  others,  and  soon  a  small  company  of 
young  Franconians  had  gathered  who  were  ready  to  leave 
their  homes  under  Craemer's  leadership,  to  settle  in  Michigan 
and  there  serve  as  a  basis  for  missionary  work  among  the 
natives.    It  was  an  extraordinary  company  of  emigrants.    As 

Loehe    said,    in   his    Nach- 
richteti:  "Not  poverty  is  the 
cause    of    their    emigration 
/  from    their   home   country; 

/  !■£&&     ^1Gy  nave'   every  niu'  of 

/  |j8%  III      them,    been    favored     with 

/  |||     good  fortune  in  their  home 

f.  land;     some,    indeed,    have 

been  prosperous.  Nothing 
prompts  them  but  the 
thought  —  at  once  humble 
and  sublime  —  of  founding 
in  the  wildernesses  of  the 
New  World  a  starting- 
point  for  missionary  work 
among  the  heathen. 

April  20,  1845,  they  em- 
barked on  the  Caroline,  a  sailing  vessel,  in  Bremerhaven. 
They  reached  New  York  after  a  somewhat  lengthy  trip, 
having  been  fifty  days  under  way,  and  then  without  delay 
continued  their  journey  to  the  interior.  In  Saginaw  County 
several  plots  of  ground  suitable  for  colonization  had  been 
selected  by  Rev.  Schmidt  of  Ann  Arbor,  then  president  of 
the  Michigan  Synod.  On  one  of  these  sites,  located  on  Cass 
Eiver,  the  first  Franconian  settlement,  Frankenmuth,  was 
established. 

The  beginnings  were  very  laborious.  It  was  hard  work 
to  clear  the  primeval  forest,  and  the  immigrants  suffered  all 
the  hardships  and  privations  of  frontier  life.     Everything 


Prof.  August  Craemer. 


THE   LOEHE    FOUNDATIONS.  SO 

was  strange  —  the  people,  their  tongue,  their  cusf" 
the  natural  scenery  had  a  strange,  almost  a  menacing  look. 
"No  one,"  wrote  one  of  the  colonists,  in  retrospection,  "can 
have  an  adequate  conception  of  the  appearance  of  a  North 
American  landscape.  No  path  through  the  forests.  Through 
brush  and  extensive  morasses,  over  fallen  trees,  which  form 
the  only  passageways  through  the  swampy  land,  the  path 
leads  to  the  settlement.  A  dead  silence  reigns  in  these  woods, 
broken  only  now  and  then  by  the  weird  screeching  of  the 
owls,  the  barking  of  the  squirrels,  or  the  cry  of  wild  four- 
footed  beasts.  After  one  has  waded,  climbed,  stumbled  almost 
to  exhaustion,  one  comes  in  view  of  the  colony.  And  the 
settlement  —  what  a  doleful  sight!  A  cleared  space,  sur- 
rounded by  a  rough  rail-fence.  In  the  center  of  it  a  miserable 
cabin,  built  of  rough-hewn  logs.  The  most  poverty-stricken 
village  in  Germany  contains  palaces   compared  with  this." 

The  colonists  were  good  churchgoers.  Morning  and  even- 
ing services  were  the  rule  every  day  in  the  little  log-church 
which  they  had  erected.  Almost  every  Sunday  large  numbers 
would  commune  at  the  Lord's  Table. 

The  colonists  received  a  strong  addition  in  numbers 
during  the  following  year,  when  nearly  100  new  arrivals 
from  Germany  were  made  welcome  at  Frankenmuth.  When 
the  colony  had  been  established  six  years,  it  consisted  of 
more  than  80  cabins  and  farm-houses,  a  saw-mill  and  a  flour- 
mill,  there  was  a  physician,  three  merchants,  who  accepted 
all  products  of  the  soil  in  trade,  and  a  post-office. 

The  congregation  did  not  fail  to  improve  its  missionary 
opportunity.  From  the  very  outset  the  colonists  sought 
contact  with  the  Indians.  A  school  was  established  for 
Indian  children,  and  Pastor  Craemer  together  with  a  certain 
Mr.  Flessa,  a  teacher,  by  means  of  an  interpreter,  instructed 
the  scholars  that  came.  On  Christmas  Day,  1846,  the  three 
first-fruits  of  the  mission  were  gathered  in  by  baptism. 
These  were  Abuiquam,  an  Indian  youth  about  18  years  of 
age,  who  received  the  name  Abraham,  since  he  had  signified 
his  wish  to  become  a  "Father  in  the  Faith"  to  many  of  his 


90 


THE    LOEHE    FOUNDATIONS. 


people;   and  his  two  sisters,  who  were  given  the  names  Mag- 
dalene and  Anna. 

A  door  to  the  red  men  had  thus  been  opened  for  the 
Frankenmuth  settlement.  But  the  hopes  of  Loehe  and  his 
colonists  were  not  to  be  realized.  The  beginning,  indeed, 
was  promising.  On  Pentecost,  1848,  Craemer  baptized  the 
nineteenth  Indian  child.  Both  he  and  his  wife  expended 
their  energies  without  stint  in  the  physical  and  spiritual 
nurture  of  the  Indian  children.     When  he  began  to  feel  the 

strain  of  his  twofold  office, 
—  he  was  pastor  of  the  con- 
gregation besides  serving  as 
missionary  to  the  natives,  — 
he  received  a  colaborer  in 
the  person  of  missionary 
E.  Baierlein,  who  arrived  in 
1847  together  with  a  com- 
pany of  immigrants,  whose 
leader  was  Pastor  J.  H.  Ph. 
Graebner.  Baierlein  built  a 
log -cabin  at  Frankenmuth 
and  received  the  Indian  boys 
into  his  new  home.  With  the 
aid  of  an  interpreter  he  also 
tried  to  inaugurate  church- 
services.  But  the  conviction 
soon  grew  upon  him  that  for 
any  kind  of  successful  work  he  should  have  to  make  his  home 
among  the  natives.  A  propitious  occasion  arose.  Chief  Be- 
massike  happened  to  visit  Frankenmuth.  Baierlein  was 
much  in  his  company,  and  when  he  left,  he  invited  Baierlein 
to  visit  him  in  his  village,  Shinguagunshkom.  Baierlein  ac- 
cepted this  offer  and  was  overjoyed  when  the  chief  suggested 
to  him  that  he  make  his  home  with  the  tribe. 

With  the  aid  of  several  colonists,  Baierlein  now  built 
a  log-house,  thirty  by  twenty  feet  in  dimensions,  which  was 
to  serve  as  dwelling  for  the  missionary,  as  school  and  as 
church.    Bethany  was  the  name  given  to  this  mission-station. 


Rev.  J.  H.  Ph.  Graebner. 


THE    LOEHE    FOUNDATIONS.  91 

He  composed  a  speller  and  a  render  in  the  Chippewa  tongue, 
Bible  stories  constituting  the  reading-lessons.  The  children 
greatly  enjoyed  the  study  of  this  little  book  and  booii  acquired 
the  art  of  reading.  In  their  tepees  they  would  read  to  their 
parents  the  wonderful  stories  of  the  New  and  Old  Testa- 
ments. Soon  the  first  indications  of  spiritual  Life  were  notice- 
able in  the  older  people  of  the  tribe. 

Thus  in  the  course  of  years  a  little  congregation  of  Indian 
Christians  was  gathered.  These  children  of  the  forest  were 
intimately  united,  by  bonds  of  love  and  veneration,  with  their 
spiritual  faither.  Their  sorrow  was  great  when,  1853,  Baier- 
lein  felt  himself  obliged  to  accept  a  call  to  the  East  Indian 
mission.  One  of  his  most  faithful  Christians,  Pemagojin, 
declared  that  he  could  not  and  would  not  witness  the  depar- 
ture of  his  teacher.  Two  days  before  the  day  of  departure 
he  appeared,  as  had  been  his  custom,  as  a  guest  in  the  mis- 
sionary's residence.  He  was  in  hunter's  garb.  Again  he 
silently  smoked  his  pipe,  but  his  head  was  bowed  low.  Then 
he  quickly  arose,  without  uttering  a  word  passionately  em- 
braced the  missionary,  kissed  him,  and,  hurrying  from  the 
cabin,  disappeared  in  the  forest. 

In  the  farewell  service  the  men  bravely  controlled  their 
grief,  while  the  women  wept  aloud.  Then  a  slow  procession 
wended  its  way  to  the  river.  Many  of  the  Indians  entered 
their  canoes  to  accompany  the  missionary  and  his  family 
a  little  way.  Singing  "To  God  on  High  Alone  Be  Praise," 
the  small  flotilla  drifted  down  the  stream.  Then  the  Indians 
returned  to  their  villages.  Baierlein  never  again  saw  his 
Bethany,  but  its  memory  remained  with  him  during  the  re- 
mainder of  his  life. 

Hopes  of  a  successful  mission  among  the  Indians  began 
to  languish.  The  red  men  were  sparsely  settled  in  the  State 
of  Michigan,  merely  small  tribal  remnants  of  ten  to  twenty 
families  dwelling  together.  Also  the  converts  were  of  so 
roving  a  disposition  that  it  was  quite  impossible  to  win  them 
for  settled  habits  of  life.  Although  the  best  land  in  and 
near  Bethany  Mission  had  been  conveyed  to  them,  they  began 
to  migrate,  settling  in  Isabella  County,  where  the  Methodists 


92  THE    LOEHE    FOUNDATIONS. 

had  established  themselves.  We  lose  all  trace  of  them  after 
this.  Later  efforts  of  Loehe  to  Christianize  other  tribes  were 
without  tangible  result. 

But  the  abounding  energy  of  the  man  had  not  by  any 
means  been  exhausted,  nor  was  his  courage  daunted.  He 
continued  his  colonization  plans,  modifying  them  to  meet 
new  situations  or  to  satisfy  newly  arising  needs.  He  believed 
that  nothing  would  so  contribute  towards  the  establishment 
of  a  sound  and  well-ordered  church-life  as  the  settlement,  in 
colonies,  of  those  who  were  already  united  by  bonds  of  faith 
and  race.  He  encouraged  the  organization  of  new  colonies 
in  the  State  of  Michigan,  in  localities  suitable  for  nurseries 
of  Lutheran  church-  and  home-life.  Frankentrost  was  the 
first-fruit  of  this  new  program.  Founded  in  1847  under  the 
leadership  of  one  of  Loehe's  emergency  men,  Pastor  John 
Henry  Philip  Graebner,  this  colony  had  a  steady  and  normal 
growth,  though  it  did  not  develop  as  quickly  as  Frankenmuth, 
since  the  colonists  were  originally  quite  poor,  and  later  addi- 
tions did  not  arrive  in  very  great  numbers. 

The  next  foundation  of  Loehe  was  Frankenlust,  established 
in  1848  on  the  Sqwa-sqwa-ning  River,  not  far  from  Bay  City. 
The  right  man  for  this  undertaking  was  found  in  the  person 
of  the  candidate  of  theology  Ferdinand  Sievers,  then  assis- 
tant pastor  at  Husum,  in  Hanover.  He  had  determined  in 
1847  to  leave  his  fatherland  in  order  to  devote  himself  to  the 
North  American  mission  among  his  countrymen.  His  offer 
to  superintend  the  foundation  of  the  new  colony  was  gladly 
accepted  by  Loehe.  In  the  spring  of  184S  a  number  of  Fran- 
conian  peasants  gathered  around  him,  and  on  the  fourth  of 
July,  in  the  same  year,  this  company,  consisting  of  seventeen 
adults,  started  to  make  their  home  on  a  site  comprising  an 
area  of  600 — 700  acres,  near  the  junction  of  the  Sqwa-sqwa- 
ning  with  the  Saginaw  River. 

Owing  to  political  unrest  in  Germany,  immigration  suf- 
fered a  check  during  the  next  few  years,  but  this  circum- 
stance did  not  prevent  Pastors  Craemer  and  Sievers  from 
continuing  the  development  of  Loehe's  far-sighted  plan. 
Even  before  Loehe's  approval  had  been  received^  they  had 


THE   LOEIIE    FOUNDATIONS. 


93 


engaged  in  a  new  undertaking  by  the  purchase  of  1,592  acres 
of  land  on  the  Cheboygening  River.  Loehe  consented  to  the 
arrangement,  principally  because  he  now  saw  an  opportunity 
for  the  realization  of  a  thought  which  had  long  exercised  his 
mind,  the  founding  of  a  colony  for  young  people  who 
under  Bavarian  law,  prevented  by  poverty  from  entering  into 
the  state  of  matrimony.  But  unforeseen  conditions  made  the 
execution  of  the  plan  impracticable.  Several  families  of 
Franconian  and  Swabian  origin,  together  with  a  number  of 
unmarried  young  people,  had  /"""^      ~~~~^\ 

indeed    started    in    1850    in  yC 

order    to    make    their    home  / 

in    the    new    colony,    called       m 

Frankenhilf,  and  had  gotten     /  \ 

as  far  as  Saginaw  under  the    /  & 

leadership  of  their  pastor,  | 
H.  Kuehn;  but  here  they 
were  attracted  by  the  supe- 
rior living  conditions  which 
the  colony  Frankentrost  pre- 
sented, as  compared  with  the 
hardships  of  a  new  settle- 
ment in  the  unbroken  forest, 
and  they  remained  in  Fran- 
kentrost. Others  had  to  seek 
immediate  employment  in  or- 
der to  pay  off  debts  incurred  for  the  long  journey  and  to  gel 
a  start  in  the  new  country.  As  a  result,  of  the  entire  emi- 
grant company  only  one  family,  the  Amnions,  reached  the 
site  of  the  new  colony.  Amnion  was  a  man  of  some  refine- 
ment and,  of  the  entire  company,  really  the  one  least  able  to 
endure  the  hardships  of  frontier  life.  He  was  for  a  year  the 
only  settler  on  the  Frankenhilf  territory.  Then  others  ar- 
rived, increasing  the  number  of  settlers  to  five  families,  with 
eighteen  souls.  At  the  present  day,  also  Frankenhilf  is 
a  flourishing  Missouri  Synod  congregation. 

"Nothing  has  gone  as  we  wanted  it  to  go,"  —  said  Loehe 
on  the  twenty-fifth  anniversary  of  his  missionary  efforts  in 


Rev.  Ferdinand  Sievers 


94  ORGANIZATION   OF   MISSOURI    SYNOD   IN    1847. 

North  America,  —  "but  all  has  gone  in  such  a  way  that  suc- 
cess and  blessing  attended  our  work." 

Another  chapter  will  give  some  space  "to  the  controversy 
on  the  doctrine  of  the  Church  and  the  ministerial  office  which 
brought  about  the  breach  between  the  Missouri  Synod  and 
Wilhelm  Loehe.  It  must  remain  a  source  of  regret  that,  at 
that  early  stage  of  our  work,  this  division  became  unavoid- 
able. In  spite  of  his  departure  from  Biblical  truth,  our 
Synod  will  ever  remember  the  services  which  Loehe  rendered 
the  cause  of  a  strict  and  confessional  Lutheranism.  Most 
of  all,  however,  does  the  thought  fill  our  hearts  with  grati- 
tude that  our  fathers  were  unswayed  by  any  consideration 
of  persons  —  and  the  engaging  and  forceful  personality 
of  Loehe  had  made  a  deep  impression  on  them  —  in  their 
determination  to  plant  in  America  a  Lutheranism  untainted 
by  error.  Only  because  they  remained  loyal  to  the  confes- 
sional principle  was  it  possible  for  a  sound  Lutheranism  to 
take  foothold  in  the  American  West,  soon  to  encompass  in 
its  sphere  of  labor  and  influence  the  -entire  North  American 
republic. 


The  Organization  of  the  Missouri  Synod 
in  1847. 

Rev.  H.  Kowert,  Chicago,  111. 

Seventy-five  years  have  passed  since  the  organization  of 
the  Missouri  Synod.  It  has  grown  from  a  small  acorn  to 
a  mighty  tree ;  from  a  small  handful  of  22  pastors  and  12  con- 
gregations to  a  strong  and  gigantic  body  of  almost  three 
thousand  pastors  and  3,338  congregations  and  preaching- 
stations.  Its  network  of  congregations  and  missions  has  so 
girt  the  globe  that  to-day  it  is  a  world-wide  organization. 
Darkness  never  settles  upon  the  steeples  of  our  churches. 
The  publications  of  our  Synod  enter  well-nigh  every  nook 
and  corner  of  the  universe.  The  educational  institutions  are 
preparing  thousands  of  young  men  for  active  work  in  the 
Lord's  vineyard.  The  present-day  convention  of  the  Missouri 
Synod  deals  with  great  and  mighty  problems  in  the  kingdom 


ORGANIZATION    OF    MISSOURI    SYNOD    IN    1847.  95 

of  God  the  world  over.  It  calls  for  millions  of  dollars,  and 
requires  the  active  cooperation  of  every  one  of  the  1,006,065 
souls  for  the  successful  propagation  of  its  work. 

And  yet,  no  convention  has  ever,  nor  ever  will,  eclipse  tin- 
very  first,  the  constitutional  convention  of  our  Synod.  This 
first  convention  gave  life  and  form  to  the  body;  it  laid  down 
the  principles  which  are  still  in  force  to-day.  All  subsequent 
conventions  are  but  a  repetition,  an  expansion,  an  elaboration 
of  the  first.  Well  may  we  therefore  ponder  over  the  organiza- 
tion of  our  Synod  in  that  first  convention. 

To  the  Luther aner  belongs  the  credit  and  the  glory  of 
having  paved  the  way  for  the  organization  of  the  Missouri 
Synod.  The  Lutheraner  was  launched  by  Pastor  C.  F.  "VV. 
Walther  of  Trinity  Lutheran  Church,  St.  Louis,  Mo.,  on  Sep- 
tember 7,  1844,  in  conjunction  with  several  pastors  in  Mis- 
souri and  Illinois.  His  congregation  promised  to  meet  an 
eventual  deficit.  The  object  of  the  Lutheraner  was  to  en- 
courage the  Lutherans  that  were  scattered  over  the  country 
like  sheep  without  a  shepherd  to  remain  faithful  to  their  Lu- 
theran Church,  to  warn  them  against  the  many  dangers  be- 
setting them  on  all  sides,  to  provide  them  with  the  necessary 
spiritual  weapons  for  their  own  defense,  and  to  comfort  them 
with  the  assurance  that  their  dear  Lutheran  Church  wTas  not 
extinct.  At  the  same  time  the  Lutheraner  was  to  be  a  public 
testimony  to  the  Americans  in  general  concerning  the  doc- 
trine and  polity  of  the  Lutheran  Church.  Walther,  the 
editor,  was  well  qualified  for  the  difficult  task  of  editing  such 
a  periodical.  As  a  result  of  his  thorough  and  conscientious 
study  of  the  Bible  and  the  Symbolical  Books  of  the  Lutheran 
Church,  he  was  convinced  that  the  Lutheran  Church  is  the 
true  visible  Church  of  Christ  on  earth,  and  he  was  firmly  de- 
termined to  uphold,  defend,  and  disseminate  its  saving  doc- 
trines at  any  cost.  Hence  his  Lutheraner  had  a  clear,  de- 
cided, uncompromising  ring  from  the  very  beginning.  It  was 
like  the  voice  of  the  prophet  crying  in  the  wilderness.  The 
Lutheran  Church  was  in  a  deplorable  condition  at  that  time, 
and  it  was  sorely  in  need  of  just  such  a  clarion  call  to  the 
faith  of  the  fathers. 


96  ORGANIZATION    OF    MISSOURI   SYNOD   IN    1847. 

The  Eev.  John  G.  Morris,  president  of  the  General  Synod 
in  1843  and  1883,  founder  of  the  Lutheran  Observer  (1831) 
and  its  first  editor,  in  his  book,  Fifty  Years  in  the  Lutheran 
Ministry,  published  in  1878,  describes  the  conditions  in  the 
Lutheran  Church  in  those  days  as  follows :  "Fifty  years  ago 
[1838]  when  there  were  less  than  200  ministers  in  the  Church, 
neither  the  ,Augsburg  Confession  nor  any  other  creed  was 
regarded  as  obligatory  upon  them.  The  large  majority  of 
them,  however,  were  orthodox  in  the  usual  acceptation  of  the 
term;  that  is,  they  accepted  the  evangelical  system  of  Chris- 
tian doctrine,  and  a  large  proportion  of  them  preached  it 
faithfully.  But  many  of  them  were  not  strictly  Lutheran  on 
the  dogma  of  the  Sacraments,  or  at  least  did  not  attach 
much  importance  to  it.  It  never  was  a  subject  of  discussion 
among  them,  and  hence  there  was  a  great  diversity  of  senti- 
ment. Many  of  them  were  not  thoroughly  educated  men,  and 
they  gave  themselves  no  trouble  concerning  the  distinguish- 
ing features  of  our  faith.  They  were  sturdy  Lutherans  in 
name  as  a  party  signal,  but  sadly  latitudinarian  in  their 
theology. 

"To  so  little  extent  was  distinctive  Lutheran  theology 
discussed  that  it  may,  perhaps,  surprise  some  of  my  readers 
to  learn  that  in  the  three  volumes  of  Das  Evangelische  Maga- 
zin,  the  first  professedly  Lutheran  periodical  published  in 
this  country,  the  subject  of  our  doctrine  on  the  Sacraments 
is  not  even  alluded  to." 

To  substantiate  his  position,  Walther  frequently  quoted 
the  church  fathers,  especially  Luther,  adducing  them  as  wit- 
nesses, not  as  authorities;  the  Bible  alone  was  his  sole 
authority. 

The  Lutheraner  made  a  twofold  impression  upon  its 
readers.  It  divided  and  it  united;  it  created  enmity  and 
friendship;  it  was  bitterly  denounced  and  highly  eulogized. 
Men  who  were  anxiously  concerned  about  the  upbuilding  of 
a  truly  Lutheran  Church  welcomed  its  appearance  and  urged 
the  members  in  their  congregations  to  subscribe  for  it.  When 
Pastor  F.  Wyneken,  who  had  already  severed  his  connection 
with  the  General  Synod  on  account  of  his  Lutheran  prin- 


ORGANIZATION    OF    MISSOURI    SYNOD    IN     IVI7.  <)~ 

ciples,  saw  the  Luther aner  for  the  firsl  time,  he  exclaimed, 
"Thank  God,  there  are  yet  more  Lutherans  in  America!" 
A  similar  effect  was  produced  on  other  Lutheran  pastors  in 
Indiana,  Michigan,  and  other  States,  many  of  whom  had 
also  left  their  synods  for  similar  reasons. 

These  Lutheran  pastors  now  began  to  correspond  with 
Walther.  The  result  of  this  correspondence  wslb  an  ever- 
growing desire  to  meet  and  discuss  the  organization  of  a  new 
synod.  The  first  meeting  of  this  kind  was  held  in  Cleve- 
land, O.,  in  September,  1845.  Walther,  however,  was  not 
present  at  this  meeting. 

The  second  meeting  was  held  in  St.  Louis,  Mo.,  in  May, 
1846.,  in  the  parsonage  of  Trinity  Lutheran  Church.  Pas- 
tors Walther,  Sillier,  Loeber,  Ernst,  Lochner,  Keyl,  Gruber, 
Schieferdecker,  and  Fuerbringer  attended  this  conference. 
In  place  of  the  Cleveland  draft  a  new  one,  formulated  by 
Walther,  who  was  gifted  with  a  remarkable  talent  for  or- 
ganization, was  substituted.  The  earnestness  and  serious- 
ness of  these  men  may  be  gathered  from  the  fact  that  they 
devoted  nine  long  meetings  to  the  discussion  of  the  new 
draft  and  decided  to  meet  again  for  further  consideration  of 
the  same  only  two  months  later  in  Fort  Wayne,  Ind. 

The  Fort  Wayne  meeting,  which  was  held  in  the  early 
part  of  July,  1846,  in  the  residence  of  Pastor  W.  Sihler, 
Ph.  D.,  was  attended  by  16  pastors.  This  number  is  sur- 
prisingly large,  if  we  consider  the  poor  transportation  facili- 
ties at  that  time.  "The  trip  from  St.  Louis  to  Fort  Wayne 
cost  $50,  and  consumed  four  days  each  way.  Nevertheless, 
Walther,  Loeber,  Keyl,  and  Brohm  came  from  St.  Louis  with 
a  lay  delegate,  Mr.  Fr.  W.  Barthel,  traveling  via  the  Ohio 
Biver  to  Cincinnati,  and  theli  by  canal  to  Fort  Wayne.  The 
Michigan  men,  Craemer,  Hattstaedt,  and  several  members  of 
their  congregations,  traveled  by  lake  boat  to  Toledo,  and  then 
to  the  place  of  meeting  via  the  Wabash  Canal."  (Steffens, 
Walther.)  The  trip  from  Chicago  to  Fort  Wayne  had  to  be 
made  on  horseback  or  in  a  wagon.  Six  pastors  who  could 
not  be  present  at  this  Fort  Wayne  meeting  signified  their 
approval  in  writing.     After  several  modifications  had  been 

EBENEZER.  7 


98  ORGANIZATION    OF    MISSOURI   SYNOD   IN    1847. 

made  in  the  St.  Louis  draft  of  the  constitution,  it  was  signed 
by  the  16  pastors  attending  the  conference:  — 

G.  H.  Loeber,  Altenburg,  Perry  Co.,  Mo. ;  Dr.  W.  Sihler, 
Fort  Wayne,  Ind. ;  Knape,  Defiance,  Henry  Co.,  O. ;  Schmidt, 
Cleveland,  O.;  A.  Ernst,  Neuendettelsau,  Union  Co.,  O.; 
C.  F.  W.  Walther,  St.  Louis,  Mo. ;  Th.  Brohm,  New  York, 
N.  Y. ;  J.E.Schneider,  Marion,  Marion  Co.,  0.;  C.August 
T.  Selle,  Chicago,  111.;  F.  W.  Husmann,  Marion  Township, 
Allen  Co.,  Ind. ;  F.  A.  Craemer,  Frankenmuth^  Saginaw  Co., 
Mich. ;  J.  Trautmann,  Danbury,  Ottawa  Co.,  O. ;  W.  Hatt- 
staedt,  Monroe,  Mich. ;  A.  Detzer,  Williams  Co.,  O. ;  Burger, 
Willshire,  Van  Wert  Co.,  and  Mercer  Co.,  O. ;  G.  H.  Jaebker, 
Adams  Co.,  Ind.  —  Those  who  were  unable  to  be  present  at 
this  meeting,  but  had  signified  their  approval  by  letter,  were 
the  following:  Pastors  C.  F.  Gruber,  Paizdorf,  Perry  Co., 
Mo.;  E.  G.  W.  Keyl,  Frohna,  Perry  Co.,  Mo.;  Ottomar 
Fuerbringer,  Elkhorn  Prairie,  Washington  Co.,  111.;  G.  A. 
Schieferdecker,  Monroe,  111. ;  J.  F.  Buenger,  St.  Louis,  and 
Central  Township,  Mo. ;  F.  Lochner,  Toledo,  O.  The  follow- 
ing candidates  for  the  ministry  were  also  present:  A.  Leh- 
mann,  G.  K.  Schuster^  Boehm,  Wolf,  J.  W.  Scholz. 

The  preliminary  steps  toward  the  organization  of  the  new 
synod  had  now  been  taken ;  a  full  and  cordial  agreement  had 
been  reached  on  every  point;  the  next  step  was  to  be  the 
formal  organization  of  the  synod  at  Chicago  in  April  of  the 
next  year. 

Due  publicity  was  therefore  given  to  the  entire  move- 
ment; the  Fort  Wayne  draft  of  the  constitution  was  pub- 
lished in  full  in  the  Lutheraner  of  September  5,  1846.  Con- 
gregations were  expected  to  study  this  proposed  constitution, 
and,  if  in  full  accord  with  the  same,  to  cooperate  in  the 
organization  of  the  new  synod. 

The  intervening  time  was  a  time  of  great  suspense  and 
anxiety  for  the  organizers  of  our  Synod.  The  draft  of  the 
constitution  had  been  finished;  they  had  all  been  "with  one 
accord  in  one  place,"  but  the  great  question  still  remained: 
How  will  it  work?  Will  the  constitution  be  found  practical 
when  put  to  the  test?     Are  we  not  trying  too  much?     Will 


ORGANIZATION    OF    MISSOURI    SYNOD    IN    1847.  99 

the  Lutherans  from  various  parts  of  the  country,  accustomed 
to  their  own  peculiar  ideas,  feel  at  home  in  the  new  organiza- 
tion? Will  the  congregations  that  are  viewing  this  venture 
and  every  synod  with  distrust  be  willing  to  join?  Will  the 
strong  men  that  have  already  agreed  on  this  document  clash 
over  unforeseen  conditions,  and  precipitate  the  entire  move- 
ment to  sudden  ruin  and  disaster?  Will  the  Synod  be 
ephmeral,  or  will  it  live  and  grow  and  prosper?  What  will 
be  the  outcome? 

Those  hostile  to  the  new  movement  branded  it  as  a  folly, 
an  impossibility,  an  absurdity  on  American  soil,  and  prophe- 
sied a  speedy  ruin  and  collapse. 

Those  vitally  interested  in  it  lifted  up  their  hearts  to  the 
great  Shepherd  and  Organizer  of  His  Church,  and  hoped 
and  prayed. 

Finally  the  appointed  time  for  the  constitutional  conven- 
tion was  at  hand.  On  Saturday,  April  24,  1847?  and  on  the 
previous  day  most  of  the  pastors  and  delegates  arrived  at 
Chicago,  then  a  city  of  about  20,000  inhabitants.  On  Jubi- 
late Sunday,  April  25,  the  opening  service  was  held  in  the 
modest  little  church  of  the  First  St.  Paul's  Ev.  Lutheran  Con- 
gregation, located  at  that  time  on  the  southwest  corner  of 
Ohio  and  La  Salle  Sts.  Pastor  G.  H.  Loeber  preached  on  the 
Gospel -lesson  for  the  day,  which  was  significantly  appro- 
priate for  the  occasion.  Holy  Communion  was  also  cele- 
brated. In  the  afternoon  another  service  was  held,  in  which 
Pastor  W.  Sihler,  Ph.  D.,  preached  on  Acts  2,  42 :  "And  they 
continued  steadfastly  in  the  apostles'  doctrine  and  fellowship, 
and  in  breaking  of  bread,  and  in  prayers."  These  two  ser- 
vices strengthened  the  hope  and  the  longing  within  every 
heart. 

In  the  evening  the  pastors  met  at  the  residence  of  the 
local  pastor,  the  Rev.  C.  August  T.  Selle,  and  agreed  upon 
the  mode  of  procedure  for  the  first  session  on  the  next  day. 

On  Monday  morning,  April  26,  1847,  the  convention  was 
formally  and  solemnly  opened  with  song  and  prayer.  The 
first  address  on  this  historic  occasion  was  made  by  Pastor  C. 
August  T.  Selle.    He  dwelt  upon  the  purpose  of  this  conven- 


100 


ORGANIZATION    OF    MISSOURI    SYNOD    IN    1847. 


tion.  Undoubtedly  lie  also  extended  a  cordial  welcome  to 
the  pastors  and  delegates  in  behalf  of  his  congregation;  but 
little  did  he  or  his  congregation  surmise  that  their  being  host 
to  this  small  body  and  thus  becoming  the  cradle  of  the  Mis- 
souri Synod  would  go  down  in  church  history  as  one  of  the 
greatest  honors  and  privileges  ever  granted  to  a  congregation. 
The  Fort  Wayne  draft  of  the  constitution  was  now  pro- 
duced and   signed   by  the  original   drafters.     Having  thus 

constituted  the  new  synod, 
they  proceeded  to  effect  its 
organization  by  the  election 
of  temporary  officers.  The 
Eev.  C.  F.  W.  Walther  be- 
came the  first  President, 
the  Rev.  F.  W.  Husmann 
the  first  Secretary,  and  the 
Rev.  W.  Sihler,  Ph.  D.,  the 
first  Treasurer  of  the  Mis- 
souri Synod. 

A  great  charge  had  been 
committed  to  these  men: 
they  were  responsible  for 
the  proper  functioning  of 
the  new  organization;  their 
rights  and  duties  were 
clearly  defined  by  the  con- 
stitution. 

The  constitution  was  the  result  of  thorough  and  conscien- 
tious Bible  study  and  a  diligent  search  of  the  symbolical 
books  of  the  Lutheran  Church.  Every  line  in  it  had  been 
examined  and  reexamined;  it  is  a  bold,  clear-cut  statement 
of  Lutheran  principles  (there  is  not  a  trace  of  cowardly 
yielding  or  temporizing). 

In  the  first  chapter  the  reasons  for  the  organization  of 
a  synod  are  stated  as  follows :  — 

§  1.  The  example  of  the  Apostolic  Church  (Acts  15, 1—31). 
§  2.  The  conservation  and  continuance  of  the  unity  of  the 


Rev.  C.  A.   T.   Selle. 


ORGANIZATION    OF    MISSOURI    SYNOD    IN    1847.  101 

true  faith  (Eph.  4,  3— 16;  1  Cor.  1,10),  and  a  united  effort 
to  resist  every  form  of  schism  and  sectarianism  (Rom.  10, 17). 

§3.  The  protection  of  pastors  and  congregations  in  the 
fulfilment  of  their  duties  and  the  maintenance  of  their  rights. 

§  4.  The  endeavor  to  bring  about  the  largest  possible 
uniformity  in  church  practise,  church  customs,  and,  in 
general,  in  congregational  affairs. 

§  5.  Our  Lord's  will  that  the  diversities  of  gifts  should  be 
for  the  common  profit  (1  Cor.  12,  4 — 31). 

§  6.  United  effort  to  extend  the  kingdom  of  God  and  to 
make  possible  and  to  promote  special  aims  of  the  synod 
(seminary,  agenda,  hymn-books,  Book  of  Concord,  school- 
books,  distribution  of  the  Bible,  missionary  activities  within 
and  without  the  church,  etc.). 

Surely,  all  good  and  necessary  reasons  for  the  organiza- 
tion of  a  synod !  In  order  to  be  reasonably  assured  of  success 
in  carrying  out  the  objects  expressed  in  these  reasons,  Synod 
needed  men  and  money;  the  more,  the  better,  of  course. 
Should  it  not  therefore  open  wide  its  doors  and  receive  into 
membership  all  who  would  be  willing  to  join,  irrespective  of 
doctrinal  differences?  Would  it  not  have  been  expedient  in 
those  pioneer  days  to  act  on  this  principle  ?  No,  and  a  thou- 
sand times  no !  The  organizers  of  our  Synod  knew  that  obe- 
dience to  God's  Word  is  more  necessary  than  men  and  num- 
bers. Like  Luther,  their  conscience,  too,  was  bound  by  the 
Word  of  God.  Hence  we  find  among  the  conditions  of  mem- 
bership in  the  second  chapter  these  and  other  requisites  laid 
down  as  necessary  to  acquire  and  to  hold  membership  in 
Synod : — 

Acceptance  of  the  Scriptures  of  the  Old  and  New  Testa- 
ment as  the  written  Word  of  God  and  the  only  rule  and  norm 
of  faith  and  of  practise.  Acceptance  of  all  the  symbolical 
books  of  the  Evangelical  Lutheran  Church  as  a  true  and 
correct  statement  and  exposition  of  the  Word  of  God,  to  wit, 
the  three  Ecumenical  Creeds  (the  Apostles'  Creed,  the  Nicene 
Creed,  the  Athanasian  Creed),  the  Unaltered  Augsburg  Con- 
fession, the  Apology  of  the  Augsburg  Confession,  the  Smal- 


102  ORGANIZATION   OF   MISSOURI    SYNOD   IN    1847. 

cald  Articles,  the  Large  Catechism  of  Luther,  the  Small  Cate- 
chism of  Luther,  and  the  Formula  of  Concord. 

Renunciation  of  unionism  and  syncretism  of  every  de- 
scription, such  as  serving  union  congregations  composed  of 
members  of  churches  with  different  confessions  as  such; 
taking  part  in  the  services  and  sacramental  rites  of  heterodox 
congregations  or  of  such  of  mixed  confession;  joining  the 
heterodox  in  missionary  efforts  or  in  the  publishing  and  dis- 
tribution of  literature;  exclusive  use  of  doctrinally  pure 
agenda,  hymn-books,  and  catechisms  in  church  and  school; 
providing  the  children  with  a  Christian  school  education. 

The  following  four  chapters  of  the  constitution  deal  with 
the  external  organization  of  Synod,  its  proper  sphere  and 
limitations,  the  methods  to  be  used  in  successfully  carrying 
out  its  principles,  the  number  of  officers  of  Synod,  and  their 
rights  and  duties. 

An  organization  built  upon  such  a  foundation  is  not  built 
upon  sand,  but  upon  the  eternal  "Word  of  God,  and  assured 
of  His  grace  and  blessing. 

Christ  is  our  Corner-stone, 

On  Him  alone  we  build. 

What  though  the  gates  of  hell  withstood, 

Yet  must  this  building  rise; 

"lis  Thine  own  work,  Almighty  God, 

And  wondrous  in  our  eyes. 

After  Synod  had  been  duly  organized  on  the  basis  of  this 
constitution,  the  credentials  of  the  pastors  and  lay  delegates 
were  examined  and  passed  upon. 

Memorials  and  petitions  from  individual  pastors,  laymen, 
and  congregations  were  then  received  by  the  chair.  Special 
committees  were  appointed  to  report  on  these  memorials  and 
petitions. 

Two  pastors,  the  Rev.  C.  J.  H.  Fick  and  J.  C.  Streckfuss, 
asked  to  be  received  into  Synod.  Synod  ruled  that  they  would 
first  have  to  submit  to  the  colloquy  prescribed  in  the  consti- 
tution. 

Then,  undoubtedly  causing  a  moment  of  suspense,  Pastor 
Geyer  and  his  delegate,  Mr.  Hoeckendorf,  informed  Synod 


ORGANIZATION    OF    MISSOURI   SYNOD    IN    1847.  103 

that  they  would  be  willing  to  join  if  certain  changes  would 
be  made  in  the  constitution.  A  special  committee  was  ap- 
pointed to  consider  their  recommendation. 

A  letter  from  Pastor  Hattstaedt  of  Michigan,  asking  for 
the  advice  of  Synod  on  certain  difficult  problems  in  his  con- 
gregations, was  also  turned  over  to  a  special  committee. 

On  this  very  first  day  Synod  also  created  the  office  of  mis- 
sionary at  large,  electing  Candidate  C.  Fricke  to  this  position. 
A  special  committee  was  appointed  to  give  him  detailed  in- 
structions later  on. 

After  transacting  this  fundamental  business,  Synod  ad- 
journed for  the  day.  But  adjournment  did  not  mean  rest. 
The  committees  addressed  themselves  to  their  various  tasks, 
and  the  first  colloquy  of  Synod  was  held  in  the  evening. 

The  first  day  had  passed  satisfactorily;  Synod  had  been 
firmly  established.  But  its  work  had  only  begun ;  the  follow- 
ing great  and  momentous  questions  still  remained  to  be  dis- 
cussed and  acted  upon :  proposed  changes  in  the  constitution ; 
educational  institutions;   publishing  activities;    missions. 

Several  changes  in  the  constitution  were  proposed  by 
various  congregations.  The  most  important  change  or  addi- 
tion was  submitted  by  Trinity  Lutheran  Church  of  St.  Louis. 
According  to  this  addition.,  Synod,  in  its  relation  to  the  indi- 
vidual congregation,  is  to  be  merely  an  advisory  body;  the 
resolutions  of  Synod  are  to  have  no  binding  effect  on  the 
individual  congregation  until  the  congregation  has  examined 
them  and  adopted  them  as  its  own;  if  a  congregation  con- 
siders a  resolution  of  Synod  contrary  to  the  Word  of  God  or 
unsuited  to  its  conditions,  it  has  the  right  to  reject  it.  Synod, 
ever  open  to  conviction,  saw  the  advisability  of  this  recom- 
mendation and  embodied  it  in  its  constitution. 

Another  change  in  the  constitution  was  urged  by  the  con- 
gregation at  Frohna,  Mo.  The  congregation  considered  the 
"retention  of  the  general  confession  and  absolution  in  con- 
gregations where  it  would  be  impossible  to  drop  this  in- 
stitution" (private  confession)  as  un-Lutheran,  offensive, 
incautious,  and  insufficient.     Synod,  however,  was  not  con- 


104  ORGANIZATION    OF   MISSOURI   SYNOD   IN    1847. 

vinced  by  the  arguments  presented,  and  decided  to  abide  by 
its  constitution,  and  asked  the  pastoral  conference  of  Missouri 
to  take  up  this  matter  with  the  petitioning  congregation. 

A  lengthy  and  interesting  discussion  ensued  over  various 
changes  advocated  by  the  Rev.  E.  Leonhardt  of  Lancaster,  O., 
in  regard  to  that  portion  of  the  constitution  dealing  with  the 
object  of  Synod  to  endeavor  to  bring  about  the  largest  pos- 
sible uniformity  in  church  practise,  church  customs,  etc. 
Synod  decided  that  no  force  or  coercion  should  be  used  in 
introducing  a  new  custom  or  ceremony,  but  that  this  should 
be  done  only  after  due  instruction  and  in  accordance  with  the 
principle  of  Christian  liberty. 

The  most  serious  objection  to  the  constitution  was  raised 
by  Pastor  Geyer  and  his  delegate,  Mr.  Hoeckendorf ,  in  behalf 
of  their  congregation.  The  committee  which  had  investigated 
their  objection  reported  that  in  the  course  of  their  investiga- 
tion Pastor  Geyer  had  maintained  that  congregations  had  no 
right  at  all  to  enter  into  synodical  relations,  since  there  is 
neither  a  command  nor  promise  of  God  to  this  effect,  and 
that  the  constitution  was  wrong  in  claiming  that  the  conven- 
tion of  the  congregations  at  Jerusalem  was  an  example  for 
the  present  organization.  Synod,  accepting  its  committee's 
report,  replied  that  organizing  a  synod  was  a  question  of 
Christian  liberty  and  therefore  could  not  be  forbidden  by  any 
person;  that  such  a  synodical  organization  is  an  external  in- 
stitution and  well  in  the  province  of  a  Christian  congrega- 
tion; that  a  general  command  can  be  found  in  such  Bible- 
passages  as  Eph.  4,  3  and  1  Cor.  14,  40 ;  furthermore,  that  the 
convention  of  the  congregations  at  Jerusalem  and  Antioch 
is  a  pattern  for  us  inasmuch  as  they  held  their  convention  ac- 
cording to  their  Christian  liberty,  and  that  what  was  per- 
missible then  cannot  be  forbidden  now. 

Since  Pastor  Geyer  maintained  his  position,  Synod  ad- 
monished him  prayerfully  to  reconsider  it. 

Throughout  all  these  transactions  Synod  showed  a  broth- 
erly spirit  to  all  who  advocated  changes  in  the  constitution, 
and  thoroughly  discussed  them.  The  fact  that  only  one  im- 
portant change  was  made  in  this  first  convention,  and  that 


ORGANIZATION    OF    MISSOURI    SYNOD    IN     1847.  105 

the  same  constitution,  with  only  few  and  slight  changes,  is 
in  force  to-day,  shows  the  firmness  and  soundness  of  the 
foundation  laid  by  the  organizers. 

Educational  Institutions. 

The  organizers  of  our  Synod  were  wide  awake  and  blessed 
with  a  vision.  They  wTere  determined  to  train  an  orthodox 
and  efficient  body  of  pastors  and  teachers  for  future  work  in 
the  Church.  Hence  they  made  provisions  in  their  first  con- 
vention for  institutions  in  which  these  might  be  properly 
trained.  These  institutions  were  to  be  of  a  twofold  char- 
acter, the  one  the  so-called  theoretical  course  and  the  other 
the  so-called  practical,  or  shorter  course. 

Due  to  the  providence  of  God  two  such  institutions  were 
already  in  existence  and  were  soon  to  be  turned  over  to  Synod 
as  its  property. 

The  one,  the  log-cabin  Seminary  in  Perry  Co.,  Mo.,  had 
been  built  by  Candidates  Brohm,  Fuerbringer,  Buenger,  and 
Walther,  and  also  some  of  the  members  of  the  Saxon  congre- 
gations in  Perry  Co.,  in  1839.  Its  main  object  was  to  give 
the  students  a  full  theoretical  training  for  the  ministry. 

The  other  institution  was  located  at  Fort  Wayne,  Ind. 
It  was  built  in  1846,  under  the  direction  of  Pastor  W.  Sihler, 
Ph.  D.,  with  the  financial  assistance  of  Pastor  Loehe  and 
other  brethren  in  Germany.  Its  object  was  to  train  pastors 
and  teachers  for  service  as  quickly  as  possible. 

Synod  deemed  it  advisable  to  acquire  full  control  of  these 
private  institutions.  Hence  the  resolution  was  passed  to  ask 
Pastor  Loehe  whether  the  founders  of  the  Fort  Wayne 
Seminary  wTould  be  willing  to  relinquish  all  their  rights  in 
favor  of  the  new  Synod,  and  continue  to  support  the  institu- 
tion financially. 

In  regard  to  the  seminary  at  Altenburg,  Perry  Co.,  Mo., 
Synod  resolved  to  appeal  to  certain  religious  leaders  in  Ger- 
many for  financial  aid,  and  promised  to  use  the  money  thus 
obtained  for  the  maintenance  of  the  seminary  at  Altenburg, 
Mo.,  if  the  congregations  now  owning  it  would  place  it  under 
the  control  and  supervision  of  Synod. 


106  OKGANIZATION   OF   MISSOUEI   SYNOD    IN    1847. 

In  this  connection  it  shonld  be  emphasized  that  the  first 
convention  of  our  Synod  did  not  overlook  the  first  and  funda- 
mental educational  institution,  the  parochial  school.  The 
constitution  provided  for  the  establishment  of  these  schools, 
in  which  Christ's  little  lambs  are  trained  for  service  in  His 
kingdom,  and  also  for  service  as  citizens  of  our  country. 
According  to  the  official  report  of  the  first  convention,  every 
pastor  was  urged  to  start  a  parochial  school,  and,  if  necessary, 
to  be  its  teacher. 

Publishing  Activities. 

The  organizers  of  our  Synod  believed  in  printers'  ink. 
The  present  size  and  prestige  of  our  Concordia  Publishing 
House  is  the  inevitable  result  of  the  determination  of  the 
organizers  to  furnish  the  periodicals  and  books  necessary  for 
Synod's  work. 

The  publishing  of  an  official  periodical  or  organ  for  Synod 
was  considered  self-evident  and  was  soon  decided  upon.  Full 
ownership  and  control  of  the  Luther aner  was  offered  to  Synod 
by  Walther  for  this  purpose,  and  was  gratefully  accepted. 
In  appreciation  of  his  excellent  services  as  editor,  Synod  re- 
tained Walther  as  the  official  editor  of  the  Lutheraner,  and 
instructed  him  to  specialize  even  more  than  previously  on 
church  conditions  in  this  country.  Synod  also  appointed 
a  special  committee  for  the  publication  of  the  Lutheraner, 
and  instructed  the  treasurer  of  the  Lutheraner  to  insist  on 
payment  in  advance  on  the  part  of  all  subscribers.  Special 
critics  were  also  designated  for  each  of  the  leading  religious 
publications  in  America. 

Pastor  Th.  Brohm  of  New  York  informed  Synod  that 
a  certain  Mr.  Ludwig  of  New  York  was  contemplating  a  new 
edition  of  the  Book  of  Concord  and  had  printed  Luther's 
Small  Catechism  (41/^  cents  each  per  100).  Synod  agreed 
to  do  its  utmost  in  support  of  this  proposed  edition  of  the 
Lutheran  Confessions,  and  to  advise  all  congregations  of  this 
edition  of  the  Catechism. 

The  publishing  of  a  Book  of  Bible-verses  (Spruchbuch) 
and  suitable  schoolbooks  Synod  also,  at  its  first  convention, 
regarded  as  its  duty. 


ORGANIZATION    OF   MISSOURI   SYNOD    IN    1847.  107 

Finally,  Synod  resolved  to  publish  500  copies  of  the 
transactions  of  its  first  convention.  (These  were  to  be  dis- 
tributed as  follows:  two  copies  to  each  member  of  Synod, 
one  copy  to  each  five  voting  members  of  congregations  be- 
longing to  Synod,  five  copies  to  the  District  Synod  of 
Eastern  Ohio,  and  five  to  the  Tennessee  Synod,  and  twelve 
copies  to  the  secretary  for  distribution  among  friends  of 
Synod. 

Missionary  Activities. 

The  congregations  and  pastors  that  organized  our  Synod 
were  not  only  small  in  number,  but  also  very  poor.  Most 
of  the  congregations  were  still  struggling  to  hold  their  own 
in  a  financial  way.  They  knew,  too,  that  their  educational 
institutions  would  cost  considerable  money.  Nevertheless 
the  cause  of  missions  was  not  overlooked  by  them,  but 
thoroughly  and  enthusiastically  discussed.  "We  have  already 
seen  that  a  visitor,  or  missionary  at  large,  was  appointed  by 
them  on  the  first  day  of  the  convention.  This  surely  is  an 
indication  of  their  missionary  zeal.  Detailed  instructions, 
carefully  worked  out  by  a  committee,  were  given  to  the 
visitor.  His  chief  duty  was  to  explore  new  fields  and  per- 
form missionary  work  in  them;  he  was  instructed  to  present 
a  thorough  report  of  his  findings  every  two  months  to  the 
President  of  Synod.  A  mission-station  among  the  Indians 
in  Michigan  had  already  been  started  by  some  of  the  brethren. 
This  mission-station  was  as  yet  under  the  auspices  of  Pastor 
Loehe  and  his  Mission  Board  in  Germany.  Synod  was 
anxious  to  take  charge  of  this  work,  and  therefore  resolved  to 
ask  Pastor  Loehe  whether  he  and  his  Mission  Board  would 
be  willing  to  give  the  new  Synod  full  charge  and  control  of 
this  mission  among  the  Indians  in  Michigan. 

Pastor  A.  Cramer  informed  the  convention  that  he  had 
received  a  communication  from  the  Central  Mission  Society 
of  Nuernberg,  Germany,  in  regard  to  mission-work  among 
the  heathen.  Synod  was  willing  to  cooperate  if  possible,  and 
appointed  a  special  board  to  take  this  matter  under  con- 
sideration. 

Various  other  matters  were  also  discussed  during  the  first 


108  ORGANIZATION    OF    MISSOURI   SYNOD   IN    1847. 

convention.  From  the  first  to  the  last  session  Synod  worked 
hard  and  successfully.  In  a  resume  of  the  first  convention 
the  Secretary  writes :  "During  the  convention  ten  temporary 
committees  were  elected  for  the  consideration  of  important 
and  difficult  problems;  one  official  opinion  was  given;  three 
detailed  instructions  and  six  other  writings  were  drawn  up; 
four  colloquies  were  held,  two  ministers  ordained,  and  there 
were  seven  services. 

Eighteen  public  sessions  were  held.  In  the  last  session 
the  officers  and  committees  for  the  next  three  years  were 
elected  with  the  following  result :  — 

Officers  of  Synod:  President,  Rev.  C.  F.  W.  Walther; 
Vice-President,  Rev.  W.  Sihler,  Ph.  D.;  Secretary,  F.  W. 
Husmaim ;  Treasurer,  Mr.  F.  W.  Barthel.  —  Examiners  and 
Collocutors :  Rev.  G.  H.  Loeber  and  Rev.  W.  Sihler,  Ph.  D.  — 
Corresponding  Secretary  for  Foreign  Connections :  Rev.  G. 
H.  Loeber.  —  Chronologist :  Rev.  Ottomar  Fuerbringer.  — 
Mission  Board :  Rev.  C.  J.  H.  Fick,  chairman ;  Rev.  A.  Crae- 
mer,  secretary.  —  Committee  for  Publication  of  Lutheraner: 
Rev.  J.  Buenger  and  Mr.  F.  W.  Barthel. 

After  the  election,  Candidate  C.  Fricke,  who  had  been  ap- 
pointed missionary  at  large  on  the  first  day,  was  solemnly 
inducted  into  his  office,  and  after  having  resolved  to  hold 
the  next  convention  at  Trinity  Ev.  Luth.  Church,  St.  Louis, 
Synod  adjourned. 

The  journey  homeward  was  much  easier  than  the  one 
made  to  the  convention.  The  Lord  had  been  with  them  and 
signally  blessed  them. 

With  joy  and  gratitude  in  their. hearts  toward  the  Good 
Shepherd,  who  had  wonderfully  brought  them  together,  united 
them  in  this  organization,  and  prospered  their  work,  with 
a  firm  determination  to  dedicate  their  very  lives  to  the  up- 
building of  true  Lutheranism  in  this  country,  they  cheerfully 
and  confidently  performed  their  duty,  and  many  of  them 
lived  to  see  at  least  a  part  of  the  phenomenal  growth  of  the 
Missouri  Synod. 

Let  us  cherish  the  memory  of  our  heroic  pioneers,  ponder 
over  their  trials,  and  follow  their  noble  example.    In  this  way 


ORGANIZATION    OF    MISSOURI   SYNOD    IN    1847. 


109 


we,  the  new  generation,  "that  knew  not  Joseph,"  will  leard 
to  value  our  inheritance  higher,  defend  it  more  gallantly, 
and  cooperate  more  heartily  toward  its  perpetuation  and  ex- 
pansion to  the  glory  of  our  Savior  and  the  welfare  of  Im- 
mortal souls. 


CHARTER 

The  charter 
following  order 


Pastors. 
C.F.W.Walther, 
A..  Ernst. 

W.  Sihler,  Ph.  D. 
F.  W.  Poeschke. 


F.  A.  Craemer. 
F.  W.  Husmann. 


G.  H.  Jaebker. 
G.  K.  Schuster. 

G.  Streckfuss. 

J.  C.  H.  Fick. 
C.  Mor.  Buerger. 
W.  Scholz. 


G.  H.  Loeber. 
Ottomar  Fuer- 
bringer. 

C.  A.  T.  Selle. 
F.W.  Richmann. 
J.  Trautmann. 
C.L.A.Wolter. 
Th.  Jul.  Br  ohm. 
W.  Hattstaedt. 
J.  E.  Schneider. 
A.  Detzer. 


MEMBERS  OF  THE  MISSOURI    SYNOD. 
members  of  the  Missouri  Synod  are  listed  in  the 
in  the  official  record  of  the  first  convention:  — 

A.  Voting  Members. 
Congregations. 

Trinity,  St.  Louis,  Mo. 
In  Neuendettelsau,  Union 

Co.,  O. 
St.  Paul's,  Fort  Wayne,  Ind. 
In  Hassler's  Settlement  and 

congregation  near  the  Sami- 

naque.  111. 
In  Frankenmuth,  Mich. 
In  Allen  and  Adams  Co.  and 

congregation  near  Fuelling, 

Ind. 
In  Adams  Co.,  Ind. 
In  Kosciusko  and  Marshall 

Co.,  Ind. 
Zion,  Van  Wert  Co.,  and  St. 

Paul's,  Mercer  Co.,  0. 
In  New  Melle.  Mo. 
Trinity,  Buffalo,  N.Y. 
St.  John's,  Minden,  Washing- 
ton Co.,  111. 


Post  Office. 
St.  Louis,  Mo. 
Man  sville,  O. 

Fori  Wayne,  Ind. 
Peru,  111'. 


Bridgeport,  Mich. 
Fort  Wayne,  Ind. 


Poughkeepsie,  Ind. 
Mishawaka,  Ind. 

Willshire,  0. 

Femme  Osaae.  Mo. 
Buffalo,  N.Y. 
Nashville,  111. 


B.  Advisory  Membebs. 
Altenburg,  Perry  Co..  Mo. 
Elkhorn  Prairie.  Washington 
Co.,  111. 

Chicago,  Cook  Co..  111. 
Fairfield  County.  O. 
Danbury,  Ottawa  Co.,  0. 
Fort  Wayne,  Ind. 
New  York  City. 
Monroe.  Mich. 
Marion,  Marion  Co..  O. 
Williams  Co.,  O. 


Apple  Creek.  Mo. 
St.  Louis.  Mo. 

(c.  o.  Rev.  C.  F. 

W.Walther). 
Chicago,  111. 
Lancaster,  O. 
Port  Clinton,  O. 
Fori  Wayne,  Ind. 
New  York.  N.Y. 
Monroe,  Mich. 
Marion,  O. 
Lrvan.O. 


C.  Candidates  for  the  Ministry. 
Carl  Fricke.  Missionary  at  large  in  Wis-      Fori  Wayne,  Ind. 

con sin. 
J.  Lor.  Flessa.         Frankenmuth,  Mich.  Bridgeport,  Mich. 


HO  WHY    MISSOURI    STOOD    ALONE. 

FIRST  SYNODICAL  TREASURY  REPORT. 

Receipts. 

1.  Annual  Contributions. 

From   Pastors    Buenger,    Craemer,   Ernst,    Fick,    Fuerbringer, 

Hattstaedt,     Husmann,     Jaebker,     Loeber,     Richmann,     Saupert, 

Schieferdecker,     Schneider,    Scholz,     Schuster,    Selle,    Dr.  Sihler, 

Streckfuss,    Trautmann,    Walther,    Prof.  Wolter,    and    Candidate 

Fricke,  each  $1.00. 

2.  Voluntary  Contributions. 

From  the  following  congregations  and  individuals:  Chicago, 
$7.76;  Frankenmuth,  11.06;  Fort  Wayne,  17.00;  St.  Louis, 
48.66%;  Marion  Township,  Ind.,  2.00;  Marshall  County,  Ind., 
3.62  y2;  Neuendettelsau,  O.,  3.72;  Mrs.  Weiland,  widow,  St.  Louis, 
per  Mr.  Niemann,  1.00;  Teacher  Winter,  Altenburg,  Perry  Co., 
Mo.,  .50;    Mr.  Gottlob  Schmidt,  1.00.    {Total,  $118.32%.) 

St.  Louis,  Mo.,  June  30,  1847.        F.  W.  Barthel,  Treasurer. 


Why  Missouri  Stood  Alone. 

Prof.  Th.  Engelder,  Springfield,  111. 

From  the  very  beginning  the  Missourians  were  devoted  to 
the  cause  of  a  united  Lutheran  Church  in  America.  They 
have  given  to  it  the  best  that  was  in  them,  and  have  suffered 
shame  and  reproach  for  it. 

But  did  they  not  in  1847  organize  a  separate  synod?  Why 
did  they  not  unite  with  the  older  synods? 

The  Missouri  Synod  has  been  severely  blamed  for  stand- 
ing alone.  In  1849  the  Missionary  spoke  of  "their  exclusive- 
ness  and  their  unpardonable  one-sidedness,  which  in  many 
instances  is  the  cause  why  they  and  their  church  are  evil 
spoken  of  and  their  usefulness  is  materially  hindered."  The 
Lutheran  Observer  of  1864  called  it  "bigotry"  and  said: 
"They  err  in  declining  to  enter  into  an  intimate  ecclesias- 
tical communion  with  the  American  Lutheran  Church  and 
its  General  Synod."  Again:  "Some  say  that  unity  must 
precede  union.  But  the  Bible  demands  that  we  unite.  Hence 
those  who  magnify  these  differences  and  endeavor  to  keep 
us  separate  are  the  greatest  sinners  in  the  Church."  And  as 
late  as  1918  the  Lutheran  declared:    "A  doctrine  of  rigid 


WHY    MISSOUB]    STOOD    ALONE.  HI 

aloofness  and  separatism  was  developed  as  a  wall  of  defense. 
.  .  .    When  orthodoxy  becomes  so  strict  and  strait-laced  and 
legalistic,  .  .  .  the  cause  of  unity  is  harmed,  and  union  and 
cooperation  are  impossible." 

The  fact  is  that  the  Missourians  labored,  not  to  keep  the 
Lutherans  separate,  but  to  unite  them,  and  they  went  about 
it  in  the  Lutheran  way.  That  is  the  only  way,  according  to 
the  Augsburg  Confession:  "This  is  sufficient  for  the  true 
unity  of  the  Christian  Church,  that  the  Gospel  is  preached 
therein  according  to  its  pure  intent  and  meaning,  and  that 
the  Sacraments  are  administered  in  conformity  with  the 
Word  of  God."  The  fathers  were  ready  to  join,  and  some  of 
them  had  joined,  the  older  synods  on  this  basis.  "Walther 
had  hoped  that  these  synods,  by  placing  themselves  fairly 
and  squarely  on  the  Lutheran  Confessions,  would  render  it 
possible  for  him  and  his  companions  to  unite  with  them.  He 
would  have  been  content  to  see  the  leaven  of  truth  work  in 
the  older  synods*,  and  gradually  bring  about  a  better  state  of 
affairs  from  the  view-point  of  confessional  Lutheranism." 
(Prof.  Dau,  in  Quarterly,  16,  136.)  And  when  they,  for  con- 
science' sake,  organized  a  separate  synod,  "the  main  object 
the  synod  sought  to  obtain  by  its  common  efforts  was  just 
this :  to  bring  back  the  straying  Lutherans  to  their  Church 
and  her  pure  doctrine,  and  to  unite  them  under  the  banner 
of  her  old,  but  not  antiquated  symbols."  (Lutheraner,  Sept.  S, 
1847.)  Synod  stood  for  "the  preservation  and  cultivation  of 
the  unity  of  the  pure  confessions."  (Constitution,  chap.  I.) 
"Conditions  of  membership:  Acceptance  of  all  the  Symbol- 
ical Books  of  the  Evangelical  Lutheran  Church."  (Chap.  II.) 
The  General  Synod,  comprising  at  that  time  about  half  of 
all  the  Lutherans  in  America,  had  but  to  accept  the  Lutheran 
Confessions,  and  the  Missourians,  destined  to  become  the 
largest  Lutheran  body,  would  have  formed  either  an  alliance 
or  a  union  with  it.  The  General  Synod  refused,  and  Missouri 
stood  alone. 

The  General  Synod  refused  to  accept  the  Lutheran  Con- 
fessions because  the  dominating  element  abhorred  them.  It 
was  in  fact  not  a  Lutheran  body.     In  the  letter  addressed 


112  WHY    MISSOURI    STOOD    ALONE. 

to  the  Evangelical  Church  of  Germany  in  1845,  signed  by 
Dr.  S.  S.  Schmucker,  their  leading  theologian  and  teacher, 
Dr.  B.Kurtz,  editor  of  the  Observer,  and  others,  they  say: 
"In  most  of  our  church  principles  we  stand  on  common 
ground  with  the  Union  Church  of  Germany."  And:  "The 
peculiar  view  of  Luther  on  the  bodily  presence  of  the  Lord 
in  the  Lord's  Supper  has  long  ago  been  abandoned  by  the 
great  majority  of  our  ministers."  These  men  loved  the  Re- 
formed doctrine  and  practises,  were  fanatical  champions  of 
the  revival,  sought  to  put  into  the  Lutheran  Church  "the 
warmth  of  Methodism  and  the  vigor  of  Presbyterianism," 
and  advocated  a  union  with  all  possible  and  impossible  sects, 
meantime  practising  pulpit-  and  altar-fellowship  with  what- 
ever Reformed  sect  was  willing.  They  called  this  abomina- 
tion "American  Lutheranism."  W.  M.  Reynolds,  one-time  of 
the  General  Synod,  called  it  "a  kind  of  mongrel  Methodistic 
Presbyterianism."  With  Dr.  S.  Sprecher,  their  third  leader, 
they  denounced  the  Lutheran  doctrine  on  Baptism,  the 
Lord's  Supper,  Absolution,  and  the  Personal  Union?  and 
the  Lutheran  practises  "as  antiscriptural  and  injurious  to 
the  spiritual  kingdom  of  Christ,"  and  spoke  of  "baptismal 
regeneration  nonsense  and  similar  semipapal  imbecilities." 
Their  hatred  of  the  Confessions  was  so  intense  that,  when 
casting  about  for  strong  terms  of  reproach,  they  coined  that 
of  "symbolic  Lutherans"  as  most  adequately  expressing  their 
repugnance;  that  Sprecher  warned  against  the  sinister  de- 
signs of  those  who  would  "make  all  their  synods  stand  on  the 
Unaltered  Augsburg  Confession";  and  that  Schmucker 
looked  upon  the  practise  of  binding  the  conscience  of  the 
ministers  and  members  to  the  Confessions  as  "highly 
criminal."  * 

They  abhorred  the  Confessions,  and  so  they  abhorred 
Missouri.  They  branded  its  love  of  Lutheranism  as  "rigid 
symbolism,"  "German  Lutheranism,"  "deformities  of  a  Phari- 
saic   exclusiveness."      They    denounced   the    Missourians    as 


*  For  the  whole  sad  story  see  Bente,  American  Lutheranism, 
Vol.  II. 


WHY    MISSOURI    STOOD    ALONE.  113 

"Jesuits  in  disguise,"  stigmatized  the  synod  as  "a  new  sect," 
of  Roman-Catholic  proclivities;  for  did  they  not  teach  the 
real  presence,  and  wear  gowns,  and  burn  candles  on  bright 
midday?  And  Sprecher  insisted  that  the  General  Synod  re- 
fuse admission  to  such  as' adhered  to  the  Lutheran  Symbols. 
Are  you  asking  why  Missouri  stood  alone? 

Lutheranism  and  General  Synodism  would  not  fuse. 
Wyneken,  the  first  of  the  fathers  to  come  over,  had  been  led 
by  the  providence  of  God  into  the  Synod  of  the  West,  belong- 
ing to  the  General  Synod,  and  he  labored  long  and  patiently 
to  win  it  back  to  Lutheranism.  "When  I  later  became  ac- 
quainted with  the  state  of  affairs,  I  felt  that  I  must  not  at 
once  withdraw,  especially  since  no  attempt  had  yet  been 
made  in  the  synod  itself  to  win  over  the  erring  brethren,  to 
a  number  of  whom  I  had  become  warmly  attached,  by  means 
of  an  open  testimony."  In  1845  he  brought  the  matter  before 
the  general  body,  was  turned  down  again  and  again,  and 
when  he  finally  moved  that  synod  either  renounce  the  name 
Lutheran  or  reject  as  utterly  un-Lutheran  the  position  of 
Schmucker,  Kurtz,  and  the  others,  synod,  as  the  Luthe?ische 
Hirtenstimme  gleefully  reported,  "listened  good-naturedly  to 
this  funny  motion  and  tabled  it."     Wyneken   stood  alone. 

Missouri  and  the  General  Synod  would  not  fuse.  If  they 
had  tried  it,  what  kind  of  "intimate  ecclesiastical  com- 
munion" would  have  resulted?  Here  is  the  General  Synod 
declaring:  "Our  principles  not  merely  allow,  but  actually 
demand,  fraternal  relations  with  all  Evangelical  Christians." 
The  Missourians  protest,  in  the  words  of  Luther :  "A  man  who 
knows  that  his  doctrine,  faith,  and  confession  is  true,  correct, 
and  certain  cannot  stand  together  with  those  who  teach  false 
doctrine  or  who  side  with  such."  In  1845  the  General  Synod 
"cordially  approves  of  the  practise  of  inviting  communicants 
in  regular  standing  in  either  church  (Lutheran  or  Reformed) 
to  partake  of  the  Sacrament  in  the  other."  Again  the  Mis- 
sourians quote  Luther:  "I  am  shocked  to  hear  that  in  one 
church,  at  one  altar,  both  parties  should  take  and  receive  the 
Sacrament,  one  party  believing  that  they  are  receiving  mere 
bread  and  wine,  the  other,  that  it  is  the  true  body  and  blood 

EBENEZER.  3 


114  WHY    MISSOURI    STOOD    ALONE. 

of  Christ."  Well,  then,  who  is  this  man  Luther?  Walther 
arises:  "We  place  Luther  far  beneath  the  prophets  and 
apostles,  but  at  the  same  time  far  above  all  the  other  ortho- 
dox teachers  of  the  Word  known  to  us."  Kurtz  jumps  to  his 
feet:  "We  are  three  hundred  years  older  than  Luther  and 
his  noble  coadjutors,  and  eighteen  hundred  years  older  than 
the  primitives.  They  were  the  children,  we  are  the  fathers." 
Here  is  the  Lutheraner  glorying  in  the  distinctive  Lutheran 
doctrines,  and  the  Observe?"  at  once  and  always  calling  it  to 
order  for  "gathering  these  old  rags,  tying  them  on  to 
a  stick,  and  calling  upon  all  Lutherans  to  agree  with  it  on 
pain  of  excommunication."  The  whole  time  of  Synod  would 
have  been  taken  up  with  the  tabling  of  the  "funny"  motions 
of  the  Missourians.  And  that  is  what  actually  took  place. 
The  leaders  made  it  their  chief  business  to  combat  confes- 
sionalism. 

Why  did  not  Missouri  unite  with  the  mother  synod,  the 
Ministerium  of  Pennsylvania?  Because  Pennsylvania  pre- 
ferred the  ways  of  the  General  Synod.  Already  in  1844 
Sihler  had  foretold  that  Pennsylvania,  "indifferently  ob- 
serving the  anticonfessional,  church-destroying  activities  of 
the  so-called  General  Synod,  yea,  fraternizing  with  their 
leaders,  would  become  their  prey."     It  was  fulfilled  in  1853. 

The  Ohio  Synod  did  not  belong,  by  far,  in  a  class  with 
the  General  Synod.  Yet  its  Lutheranism  was  not  sound 
Lutheranism.  Dr.  Loy  himself,  in  the  story  of  his  life, 
characterizes  it  as  being  at  that  time  "a  unionistic  corpora- 
tion." And  what  is  more,  and  what  finally  counted,  it  refused 
to  forsake  the  un-Lutheran  position  it  held  in  this  respect. 
The  friendly  and  earnest  remonstrances  of  Sihler,  Ernst, 
Selle,  and  other  pronounced  Lutherans,  whom  the  providence 
of  God  had  led  into  the  Ohio  Synod,  were  disregarded,  and 
these  men  were  compelled  to  withdraw.  Their  letter  of  with- 
drawal, of  1845,  says:  "Some  of  the  undersigned  had 
requested  the  synod  to  remove  the  unionistic  formula  of 
distribution  now  in  use  among  us  at  the  celebration  of  the 
Lord's  Supper,  which  formula  begins:  'Christ  says/  etc." 
The  petition  was  refused.    They  further  petitioned  "that  the 


WHY    MISSOURI    STOOD    ALONE.  115 

synod  raise  a  protest  against  the  false  teachings  of  the  so- 
called  Lutheran  General  Synod  regarding  the  Sacrament. 
A  technicality  prevented  action  on  this  petition  and  others. 
And  when  finally  the  resolution  was  offered:  "That  the 
synod  henceforth  accept  all  the  confessional  writings  of  the 
Evangelical  Lutheran  Church,  and  solemnly  enjoin  upon  its 
candidates  for  ordination  to  consider  themselves  bound  by 
the  same/'  "action  upon  this  matter  was  again  postponed  for 
three  years.  It  was  plain  to  us  from  these  transactions  that 
the  synod,  in  the  majority  of  its  members,  possessed  no  sin- 
cere willingness  stanchly  to  represent  our  Church  in  its 
battle  with  the  unionism  of  our  times." 

"The  synod,"  the  letter  states,  "at  this  moment  can  hardly 
be  regarded  as  acting  in  sheer  ignorance."  There  was  a  great 
deal  of  ignorance.  Loy  points  out  "their  limited  oppor- 
tunities." Walther  speaks  of  less  than  ten  copies  of  the 
Book  of  Concord  to  be  found  in  the  older  synods.  Loy  men- 
tions also  the  "force  of  established  customs."  Sihler's  party 
would  have  patiently  borne  with  that.  But  there  was  no 
sincere  willingness,  on  the  part  of  the  majority,  to  break  the 
fetters  of  established  customs.  One  of  the  leaders  declared, 
in  the  matter  of  serving  mixed  congregations:  "You  are 
trying  to  force  principles  upon  us  imported  from  the  'old 
country' ;  we  have  no  use  for  them  here."  And  the  Lutheran 
Standard  spoke  of  the  secession  as  a  fortunate  occurrence. 
It  wished  to  be  left  alone. 

The  History  of  the  Ohio  Synod  and  also  Prof.  Lehmann, 
both  admitting  the  justice  of  those  demands,  still  blame  the 
protestants  for  taking  the  step  they  took.  G.  J.  Fritschel 
does  not.  He  says  in  his  History:  "It  was  not  the  intention 
to  bring  on  a  rupture.  The  object  was  to  exert  all  possible 
influence  on  the  synod  towards  placing  it  on  a  sound  Lu- 
theran basis."  "Since  the  synod  refused  to  take  the  true 
Lutheran  position,  these  men,  who  were  determined  to  up- 
hold the  Lutheran  Confessions,  could  do  nothing  less  than 
withdraw  and  prepare  to  form  a  new  synod."  Nor  will 
Dr.  Loy  blame  them.  Referring  to  the  sy nodical  sermon  he 
heard  at  the  first  meeting  of  synod  he  attended  in  1S-A9,  in 


116  WHY    MISSOURI    STOOD   ALONE. 

which  a  leading  member  of  synod,  himself  a  Mason,  sang  the 
praises  of  lodgism,  and  against  which  he  privately  protested, 
he  said  later:  "If  the  case  occurred  now,  ...  I  would  not 
have  become  a  member  of  the  Ohio  Synod  without  a  renun- 
ciation of  the  deistic  foundation  of  that  sermon  and  of  the 
man  who  preached  it,  unless  he  repented  of  the  sin  and  made 
all  possible  reparation  of  the  evil  resulting."  Exactly  that 
was  the  position  of  the  protestants.  With  Luther  they  were 
shocked  to  see  Lutherans  commune  at  the  same  altar  with 
men  who  had  the  Eeformed  contempt  of  the  Sacrament; 
but  it  was  only  when  Synod  refused  to  apply  the  first  prin- 
ciples of  confessionalism  and  condemn  these  and  similar 
un-Lutheran  practises  that  they  were  forced  to  withdraw  for 
conscience'  sake.  Said  Sihler  in  1851:  "God  is  my  witness 
that  my  testimony  against  the  Ohio  Synod  sprang  from 
honest  zeal  for  the  honor  of  God  and  the  welfare  of  the 
Church.  If  synod  had  received  our  first  request  with  only 
some  measure  of  good  will,  the  whole  situation  to-day  might 
be  different."  They  left  with  a  sore  heart,  and  with  pro- 
found grief  the  Lutheraner  reported  the  matter. 

A  similar  separation  took  place  in  Michigan,  in  1846. 
The  Michigan  Synod  was  organized,  in  1849,  on  the  basis 
of  the  Confessions;  but  there,  too,  indifferentism  and 
unionism  prevailed.  They  received,  for  instance,  a  minister 
into  synod  who  refused  to  subscribe  to  the  Confessions  with- 
out reservations.  In  the  face  of  the  protest  of  such  stanch 
Lutherans  as  Craemer  and  Lochner,  they  were  bound  to  con- 
tinue in  their  un-Lutheran  ways,  and  four  pastors  were 
compelled  to  withdraw.  The  spirit  in  which  they  took  this 
step  is  shown  in  the  closing  words  of  the  declaration  of  with- 
drawal :  "We  part  from  the  synod  with  sincere  grief  because 
of  the  un-Lutheran  position  which  the  synod  maintains  in 
spite  of  the  clear  testimony  which  we  have  offered.  We  pray 
the  Lord  of  the  Church  that  He  may  soon  lead  the  Synod  of 
Michigan  to  see  and  to  be  convinced  that  its  position  is 
dangerous,  especially  amid  the  conditions  prevailing  among 
the  churches  of  our  country;  and  that  it  is  necessary  for 
our  dear  Church  of  the  pure  confession  and  for  the  pros- 


WHY    MISSOURI    STOOD    ALONE.  117 

perous  operation  of  Lutheran  synods  to  be  firm  and  decided 
in  doctrine  and  practise/' 

Finally  there  was  Buffalo.  There  was  a  synod  which  ab- 
horred unionism  as  strongly  as  Missouri  did.  J.  A.  A.  Grabau 
had  twice  suffered  imprisonment  for  holding  out  against  the 
Prussian  Union.  Why  did  not  Missouri  and  Buffalo  form 
a  union?  How  little  Grabau  cared  to  have  fraternal  rela- 
tions with  Missouri  he  showed  in  his  synodical  report  of 
1848,  declaring  "that  the  ministers  Walther,  Loeber,  and 
their  accomplices  are  living  in  false  doctrine  as  regards  the 
sacred  office  of  the  ministry,  the  Church.  .  .  .  We  declare 
furthermore  that  they  are  wilful  and  proud  sinners,  who  in 
spite  of  all  Christian  exhortation  have  increased  in  sin  and 
become  strong  in  crime.  Therefore  we  have  to  regard  them 
as  wilfully  false  teachers  and  manifest,  zealous  sinners,  until 
they  turn,  repent,  and  sincerely  seek  reconciliation  with  us." 
This  was  the  sin  of  Missouri  —  it  had  refused  to  allow  Gra- 
bau to  introduce  Romanizing  principles  into  the  Lutheran 
Church.  Besides  teaching  that  outside  of  the  Lutheran 
Church  there  is  no  salvation,  he  denied  the  right  of  a  congre- 
gation to  call,  of  its  own  authority,  the  minister,  to  prove  his 
doctrine,  and  to  excommunicate  the  impenitent,  and  he  even 
asserted  that  Christians  are  bound  to  obey  their  ministers  in 
all  things  not  contrary  to  the  Word  of  God.  That,  of  course, 
meant  the  establishment  of  a  Lutheran  papacy.  And  if  there 
is  anything  that  does  not  agree,  it  is  Lutheranism  and 
a  papacy.  Loeber  and  Walther  could  not  tolerate  the  mon- 
strous thing.  They  taught  with  the  Confessions  that  the 
congregation  is  the  highest,  final  tribunal  in  the  Church, 
and  that,  to  Grabau,  was  a  monstrous  thing. 

When  Grabau  enunciated  his  doctrines  in  the  Past-n-al 
Letter  of  1840,  this' came  as  a  shock  to  the  Saxons,  who  "had 
been  hoping,  with  not  a  little  joy,  that  with  just  these 
brethren  they  might  enjoy  the  most  intimate  communion, 
closely  united  in  the  bonds  of  confessional  Lutheranism." 
For  years  they  labored,  patiently  and  earnestly,  to  bring 
about  an  agreement  on  Scriptural,  confessional  lines.  They 
refrained  for  a  long  time  from  a  public  controversy;    they 


118  WHY    MISSOURI   STOOD   ALONE. 

carried  on  the  discussion  in  a  conciliatory  manner;  again 
and  again  they  attempted  to  meet  Grabau  in  conference.  In 
the  end  Grabau  excommunicated  the  whole  Missouri  Synod. 

And  so  Missouri  perforce  stood  alone.  The  isolation  for 
which  she  has  been  maligned  these  many  years  was  not  of  her 
choosing.  Nor  did  she  like  it.  She  was  eager  to  establish 
a  friendly  entente  among  all  Lutherans,  if  possible,  an 
alliance,  indeed,  the  closest  ecclesiastical  communion.  They 
aimed  at  "the  final  realization  of  one  united  Evangelical 
Lutheran  Church  of  North  America." 

People  must  get  the  idea  out  of  their  heads  that  the  Mis- 
sourians  of  old  were  violent  men,  or  men  who,  blown  up  with 
Pharisaical  pride,  gloried  in  their  isolation.  Why,  the  name 
of  Wyneken  was  a  synonym  of  modesty  and  charity!  Let 
Loy  tell  you  how,  after  a  clash  in  which  Sihler  had  been  at 
fault,  he,  "the  elderly  man,"  sought  out  Loy,  "the  mere 
stripling,"  and  begged  his  pardon.  Let  Walther  tell  you  how, 
when,  like  Joseph,  he  had  been  compelled  to  speak  roughly 
with  his  brothers  in  his  polemics,  he  would,  like  Joseph,  go 
into  his  chamber  to  weep,  and  only  after  washing  his  face 
come  among  the  people  again.  (Letter  to  Delitzsch.)  Again: 
"Our  controversy  with  Buffalo  is  a  cross  which  would  again 
and  again  almost  crush  us  to  the  ground."  (Letter  to  Brunn.) 
With  the  fathers  of  the  Smalcald  Articles  they  knew  that  "it 
is  a  serious  matter  to  be  separate  from  so  many  nations  and 
peoples  and  to  be  called  schismatics.  But  here  is  God's  com- 
mand, which  forbids  us  to  hold  communion  with  those  who 
teach  false  doctrine."  —  They  were,  on  the  whole,  rather 
likable  men.  Says  Loy:  "For  myself,  I  never  had  much 
difficulty  in  getting  along  with  the  members  of  the  Missouri 
Synod." 

There  was  nothing  "exclusive"  about  Missouri.  Men  did 
not  at  all  have  to  join  their  particular  organization  in  order 
to  be  treated  as  true  Lutherans — if  they  were  true  Lutherans. 
When  they  became  acquainted  with  the  Tennessee  Synod, 
which,  from  Paul  Henkel  down,  had  been  testifying  against 
the  apostasy  of  the  General  Synod,  they  "rejoiced  in  having 
found  in  them  flesh  of  their  flesh  and  bone  of  their  bone." 


WHY    MISSOURI    STOOD    ALONE.  1  1  Q 

(Bente,  I,  217.)  Sihler:  "It  would  be  a  great  joy  if  we 
could  enter  into  definite  church-fellowship  with  them."  The 
delegates  of  Missouri  to  Tennessee,  1853:  "Our  Synod  ex- 
tends the  hand  of  fraternity  to  you,  not  fearing  to  be  refused, 
and  ardently  desires,  however  separated  from  you  by  a  dif- 
ferent language  and  local  interests,  to  cooperate  with  you, 
hand  in  hand,  in  rebuilding  the  walls  of  our  dilapidated 
Zion." 

Wherever  there  was  a  stirring  of  Lutheran  life,  Missouri 
was  quick  to  see  it  and  eager  to  stimulate  and  strengthen  it. 
When  Ohio  was  working  and  fighting  its  way  upwards  (as 
Loy  puts  it),  it  was  Sihler  and  Walther  who  urged  them  on, 
counseled  and  admonished  as  they  felt  brothers  should  do, 
and  rejoiced  over  the  good  progress  made.  The  protest  of 
their  Eastern  District  against  the  Union  Letter  of  the  General 
Synod  was  hailed  by  Walther  as  a  hopeful  sign:  "Surely 
God  will  in  His  grace  bring  all  those  who  in  this  land  want 
to  hold  fast  the  precious  doctrine  of  the  Lutheran  Church 
into  still  closer  communion."  When  Ohio  in  1848,  by  formal 
resolution,  adopted  the  Symbols  of  the  Lutheran  Church  as 
its  confession  and  was  assaulted  for  that  by  the  Observer, 
Sihler  became  the  proud  champion  of  their  cause.  And  when 
in  various  quarters  vehement  protests  were  raised  against  the 
Definite  Platform  (that  Zwinglianized  Augsburg  Confession 
which  the  Schmuckerites  in  1855  attempted  to  foist  on  the 
Church),  Walther  warmly  commended  the  Standard  for  "its 
Lutheran  fervor  and  manly  firmness,"  and  proudly  chronicled 
the  fact  "that  what  is  known  as  the  Lutheran  Church  of 
North  America  possesses  in  her  various  divisions  a  host  of 
witnesses  whom  God  has  given  insight,  faith,  and  courage 
enough  to  set  themselves  against  the  revolutionary  and  de- 
structive designs  of  the  many  renegades  in  her  midst."  And 
so  throughout. 

The  Free  Conferences  held  from  1856  to  1859  by  men 
from  Ohio,  New  York,  Pennsylvania,  and  Missouri  had  for 
their  object  the  unifying  of  the  Lutheran  Church.  The  prime 
mover  was  Walther.  He  had  proposed  them  "with  a  view 
towards  the  final  realization  of  one  united  Evangelical  Lu- 


120  WHY    MISSOURI    STOOD    ALONE. 

theran  Church  of  North  America."  {Lehre  und  Wehre,  II,  4.) 
And  when  the  Synodical  Conference  was  formed  in  1872, 
a  union  between  the  Ohio,  Missouri,  Wisconsin,  Norwegian, 
Illinois,  and  Minnesota  Synods,  glorious  as  this  consumma- 
tion was,  it  was  not  considered  the  final  consummation.,  but 
only  the  groundwork  for  it. 

Nothing  was  permitted  to  stand  in  the  way  of  union, 
nothing  short  of  a  wilful  and  persistent  denial  of  the  Lu- 
theran faith.  Not  the  hard  words  hurled  at  them,  not  even 
aberrations  in  doctrine,  if  but  the  open  mind  and  an  honest 
desire  for  the  truth  remained.  If  you  want  to  meet  broad- 
minded  men,  make  the  acquaintance  of  the  fathers.  Presi- 
dent Wyneken  referred  to  the  Buffalo  Synod  in  1853  as  "our 
brethren" ;  and  you  know  what  Grabau  had  been  calling  Mis- 
souri. And  when  Ohio  in  1856  urged  Missouri  and  Buffalo 
to  endeavor  to  establish  fraternal  relations,  Walther,  "re- 
ceiving the  admonition  with  sincere  gratitude"  and  pointing 
out  "that  true  union  can  spring  only  from  the  unity  of  faith," 
concludes  with  the  peace  offer :  "If,  however,  in  case  an  agree- 
ment in  doctrine  cannot  be  reached  at  present,  the  Buffalo 
Synod  will  refrain  from  anathematizing  our  doctrine  and,  as 
to  what  has  been  done  on  our  side  in  consequence  thereof,  will 
let  bygones  be  bygones,  and  thus  accept  our  offer  of  reconcilia- 
tion, we  would  consider  it  our  sacred  duty  to  maintain,  even 
though  our  doctrinal  difference  be  not  yet  removed,  fraternal 
relations  with  Buffalo."    {Lehre  und  Wehre,  II,  380.) 

Missouri  aimed  to  bring  together  the  Lutherans  of 
America,  and  for  that  very  reason  she  stood  alone.  Her  isola- 
tion was,  after  all,  of  her  own  choosing.  The  ultimate  object 
of  the  separation  was  union.  "True  unity  is  oneness  in 
faith,"  says  Krauth.  And  in  order  to  win  men  back  to  the 
one  faith,  there  had  to  be  a  body  which  clearly  taught  this 
one  faith,  which  in  doctrine  and  practise  stood  squarely  on 
the  Confessions  and,  by  refusing  to  stand  with  errorists,  re- 
fused to  countenance  the  error.  "Nor  could  Missouri  have 
preserved  the  faith  if  she  had  united  with  such  as  persisted 
in  error,  or  suffered  them  to  unite  with  her.  Faith  cannot 
dwell  with  error.     The  body  that  experiments  in  that  direc- 


WHY   MISSOURI    STOOD    ALONE.  121 

tion  will  lose  its  pure  faith — and  its  power  for  good.  Nor  can 
such  an  organization  beheld  together.  No  synod  can  endure 
half  confessional  and  half  indifferent.    "If  a  Lutheran  synod 

does  not  want  to  plant  the  seeds  of  dissolution  in  her  very 
midst,  its  members  must  be  bound,  by  provision  of  its  basic 
law,  to  refrain  from  even  these  subtle  forms  of  syncretism. 
.  .  Let  us  faithfully  confess  the  truth,  and  not  attempt  to 
help  along  the  kingdom  of  God  by  deviating  from  the  instruc- 
tions God  gave  us."  (Walther  to  Ernst.)  The  oneness  of 
the  faith  unites,  and  Synod  knew  of  no  other  way  of  attaining 
her  object,  that  of  uniting  the  straying  Lutherans,  than  that 
of  unfurling  the  banner  of  the  old  Confessions,  and  of 
laying  down  these  conditions  of  membership :  "Renunciation 
of  all  syncretistic  church-fellowship,  such  as  serving  union- 
churches  as  such,  taking  part  in  the  worship  and  sacramental 
acts  of  heterodox  and  mixed  congregations."    (Chapter  II.) 

They  were  far-sighted  men.  They  knew  their  policy  could 
not  fail.  They  were  willing  to  wait.  They  were  willing  to 
set  up  in  humble  quarters  —  as  an  insignificant  Synoedclien." 
They  were  willing  to  bear  shame  and  reproach  for  many 
a  long  year.  For  they  were  confident  their  way  would 
succeed. 

It  had  to  succeed.  It  had  God's  promise  back  of  it.  "Let 
them  return  unto  thee,  but  return  not  thou  unto  them. 
And  I  will  make  thee  unto  this  people  a  fenced  brazen  wall ; 
and  they  shall  fight  against  thee,  but  they  shall  not  prevail 
against  thee ;  for  I  am  with  thee  to  save  thee  and  to  deliver 
thee,  saith  the  Lord."  Jer.  15,  19.  20.  Accordingly,  when 
these  separations  were  going  on,  Rev.  W.  Loehe  had  reason 
to  prophesy :  "By  going  out  from  those  with  whom  they  could 
not  come  to  an  agreement  on  the  basis  of  God's  Word,  their 
number  has  not  decreased,  but  their  strength  is  increased. 
No  longer  hampered  by  the  halting  and  lukewarm,  our 
friends  can  now  move  forward  in  a  compact  mass.  .  .  .  They 
will  not  remain  alone." 

They  did  not  remain  alone.  Everywhere  champions  of 
the  Lutheran  faith  arose.  A  mighty  battle  came  to  be  fought 
—  and,  please  God,  the  end  is  not  yet.     Indifferentism  and 


122  WHY  Missouri  stood  alone. 

unionism  was  driven  back  all  along  the  line,  and  hierarchism 
on  another  sector.  The  Observer  was  horrified:  "From  1830 
to  1840  our  Church  enjoyed  a  universal  peace  and  flourished 
greatly.  ...  It  was  a  time  of  revivals  and  great  bloom. 
.  .  .  Between  1845  and  1850  a  change  took  place.  A  little 
cloud,  like  the  hand  of  a  man,  appeared  in  the  West."  And 
the  storm  burst,  and  all  good  Lutherans  rejoiced.  "The 
former  lethargy  is  a  thing  of  the  past.  A  healthy  movement 
has  arisen.  .  .  .  Everywhere  divisions  are  taking  place;  at 
the  same  time  there  is  manifested  among  the  orthodox  a  de- 
termined desire  for  more  intimate  union."  (Walther  in 
1846.)  They  did  not  all  join  the  Missouri  Synod  and  her 
sister  synods.  But  the  good  old  Lutheran  faith  came  to  be 
known  and,  consequently,  to  be  loved  by  ever-increasing 
numbers,  and  while  great  and  grievous  doctrinal  differences 
still  divide  the  Synodical  Conference  from  the  other  synods 
as  such,  great  multitudes  have  been  brought  together  in  the 
fundamental  form  of  ecclesiastical  communion  —  the  unity 
of  the  faith. 

How  much  of  this  shall  be  credited  to  Missouri  ?  We  shall 
not  quarrel  about  that.  The  fathers  did  not.  The  Luthe- 
raner  of  September  5,  1846,  was  glad  to  acknowledge  that  the 
first  to  protest  against  the  great  apostasy  was  the  Lutherische 
Kirchenzeitung  of  Pittsburgh,  and  the  good  work  of  the 
Standard,  of  Tennessee,  of  men  like  Charles  Porterfield 
Krauth  (of  the  Council),  who,  says  Walther,  "was  whole- 
heartedly devoted  to  the  pure  doctrine  of  our  Church,  as  he 
had  learned  to  understand  it,  a  noble  man  and  without  guile," 
received  their  unstinted  praise. 

We  need  not  quarrel.  There  is  honor  enough  to  go 
round.  And  there  are  men  a-plenty  to  give  testimony  that 
the  usefulness  of  Missouri  was  not  materially  hindered. 
G.  J.  Fritschel:  "Later  events  proved  that  the  influence  of 
Wyneken  extended  further  than  he  himself  had  anticipated." 
The  same:  "These  conferences  (1856 — 1859)  had  a  great 
influence  on  the  Eastern  synods,  and  especially  on  Ohio." 
Loy  speaks  of  the  "stimulating  power"  he  and  his  fellow- 
students  found  in   the  Lutlieraner,   of   "the  need   of   such 


WHY    MISSOURI    STOOD    ALONE.  123 

a  tonic  to  stir  us  up  amid  the  indifferentism  which  was  de- 
stroying all  earnest  faith  and  life."  Of  the  later  years: 
"I  was  glad  that  we  had  Walther  among  us,  and  was  thankful 
that  God  had  given  us  so  powerful  an  advocate  of  a  cause 
so  dear  to  my  heart."  And  he  speaks  "of  the  new  Lutheran 
life  which  had  come  into  our  synod."  There  you  have  a  real 
"revival  and  great  bloom,"  and  the  whole  Joint  Synod  of 
Ohio  was  glad  to  point  out  Dr.  Walther  as  the  chief  instru- 
ment of  it  all.  The  General  Council  Pilger:  "If  the  Mis- 
souri Synod  had  not  so  tenaciously  clung  to  the  confession 
of  the  pure  doctrine,  if  the  Lord  had  not  taken  pity  on  the 
Lutheran  Church  of  America  by  placing  it  in  her  midst,  we 
would  be  to-day  an  insignificant  body,  Lutheran  perhaps  in 
name,  but  otherwise  the  stamping-ground  for  foxes  and  other 
wild  things."  F.  Uhlhorn,  in  his  History :  "The  fact  is  that 
the  greatest  gain  the  Lutheran  Church  of  America  made  came 
by  reason  of  the  firm  and  immovable  stand  men  took,  against 
unionism  and  liberalism,  for  the  old  Lutheran  faith.  The 
next  result,  indeed,  was  division  after  division,  but  in  the 
end  their  determined  confessionalism  yielded  blessed  gain. 
Synod  after  synod  placed  itself,  with  varying  degrees,  indeed, 
of  insight  and  consistency  —  on  the  platform  of  the  symbols." 
Neve,  in  his  History:  "The  close  unity  [of  Missouri],  coupled 
with  its  size,  exercised  a  powerful  influence  on  those  without, 
strengthening,  especially  in  the  Eastern  synods,  the  already 
awakened  confessional  consciousness."  Krauth :  "I  have  been 
saddened  beyond  expression  by  the  bitterness  displayed 
towards  the  Missourians.  .  .  .  They  have  been  our  bene- 
factors. .  .  .  Their  work  has  been  of  inestimable  value."  — 
That  will  do. 

The  Missouri  Synod  is  going  to  keep  up  the  good  work 
in  the  good  old  way.  And  great  things  will  be  accomplished 
if  all  work  together  along  the  lines  and  in  the  spirit  of 
Dr.Pieper's  great  treatise:  Zur  Einigung  der  amerikanisch- 
lutherischen  Kirche. 


124  THE    MISSOURI    SYNOD   AND    THE    BUFFALO    SYNOD. 

The  Missouri  Synod  and  the  Buffalo  Synod, 

Rev.  Arthur  Both,  Chicago,  111. 

While  the  Saxon  Lutherans  in  Missouri  were  gradually 
finding  their  spiritual  equilibrium  amid  a  chaos  of  physical 
hardships,  there  prepared  to  come  to  this  country  a  company 
of  Prussian  Lutherans.  Their  king  had  decreed  the  official 
abolition  of  the  Lutheran  and  the  Eeformed  churches  and 
the  substitution  of  the  United  Church  for  both  as  the  only 
lawful  church  of  Prussia.  Without  an  attempt  at  harmo- 
nizing the  distinctive  doctrines  which  had  separated  the  two 
churches  for  three  hundred  years,  during  which  time  they  had 
been  repeatedly,  though  unsuccessfully,  discussed  with  the 
hope  of  bringing  about  a  real  spiritual  agreement  on  the  basis 
of  the  Word  of  God,  the  government  simply  ordered  the  cessa- 
tion of  all  doctrinal  disputes  and  commanded  the  acceptance 
of  the  union  discipline,  which  equivocated  on  all  disputed 
questions.  To  their  own  shame  and  disgrace,  some  Lutherans 
submitted  to  this  tyrannical  measure,  while  others  objected 
strenuously,  and  manfully  stood  up  for  their  right  to  worship 
God  in  the  accustomed  Lutheran  form.  But  the  Prussian 
government  recognized  no  objections  and  put  down  all  resis- 
tance to  the  union  with  the  strong  arm  of  the  police.  These 
circumstances  impelled  many  sincere  Lutherans  to  seek  free- 
dom in  America,  and  so  the  large  company  of  Prussian 
Lutherans,  under  the  leadership  of  Pastor  J.  A.  A.  Grabau, 
came  to  this  country,  settling  in  Buffalo  and  in  several  places 
in  Wisconsin,  while  some  remained  in  New  York  City.  They 
arrived  in  the  fall  of  1839.  Together  with  Pastors  H.  von 
Rohr,  Leberecht  Krause,  and  G.  A.  Kindermann,  Grabau 
organized  a  synod  in  Milwaukee  in  1845  which  adopted  the 
official  name:  "The  Synod  of  the  Lutheran  Church  which 
Emigrated  from  Prussia,"  but  was  commonly  called  the 
Buffalo  Synod,  because  it  was  governed  from  that  city. 
Grabau's  avowed  purpose  was  to  establish  the  Lutheran 
Church  in  its  true  form  in  America. 

Not  long  after  coming  to  this  country,  Grabau  addressed 
a  Pastoral  Letter  to  his  congregations  and  submitted  it  to 


THE    MISSOURI    SYNOD    AND    Till:    BUFFALO    SYNOD.  125 

the  Saxon  Lutherans  in  Missouri  for  their  criticism.  They 
complied  with  Grabau's  request,  pointing  oul  certain  things 
in  which  they  could  not  agree  with  him.  Grabau  replied  that 
the  Missourians  were  wrong,  and  if  they  did  ao1  recant  their 
error,  he  could  not  recognize  them  as  true  Lutherans;  what 
is  more,  if  they  did  not  repent,  he  would  have  to  excommuni- 
cate them  from  the  Church.  Because  he  could  ao1  supply  all 
his  congregations  with  pastors,  he  had  asked  the  Missourians, 
who  had  more  pastors  than  congregations,  to  send  pastors  to 
his  vacant  congregations,  and  the  Missourians  did  so.  When 
Grabau  saw  that  the  Missourians  did  not  share  his  theo- 
logical views,  he  attempted  to  prevent  the  Missourian  pastors 
from  taking  charge  of  the  congregations  to  which  they  had 
been  called  by  their  congregations  with  the  consent  of  Grabau 
or  his  associates.  But  these  pastors  would  not  leave,  aor 
would  their  congregations  discharge  them,  only  because 
Grabau  objected.  Furthermore,  it  frequently  happened  that 
members  whom  Buffalo  had  unjustly  excommunicated  asked 
Missouri  pastors  to  minister  to  them  and  were  served  by  them, 
only,  however,  after  the  injustice  of  the  ban  had  been  proved. 
Time  and  again  the  Missourians  asked  the  Buffaloans  to  meet 
them  in  a  friendly  discussion  of  their  differences,  and  though 
a  meeting  was  promised,  yet  none  was  held  until  1866.  This 
colloquium  took  place  in  Buffalo,  with  the  result  that  the 
representatives  of  the  Buffalo  Synod  saw  their  errors,  re- 
nounced them,  and  accepted  the  Missourian  position  on  all 
disputed  questions.  Twelve  pastors  and  a  number  of  congre- 
gations severed  their  connection  with  the  Buffalo  Synod,  and 
nearly  all  joined  Missouri. 

The  doctrinal  controversy  which  kept  Missouri  and  Buf- 
falo apart  happened  at  a  time  when  Missouri,  in  its  stand 
against  the  unsound  Lutheranism  of  the  old  American 
synods,  would  have  welcomed  the  support  of  Buffalo.  But 
a  union  of  the  two  was  impossible  as  long  as  it  could  not  be 
effected  on  the  basis  of  real  spiritual  harmony.  The  doc- 
trines, however,  which  came  under  discussion  during  the  con- 
troversy were  such  as  deeply  affected  the  character  of  the 
Lutheran   Church,   viz.,   the   doctrines    of   the   Church,    the 


126  THE    MISSOURI    SYNOD    AND    THE    BUFFALO    SYNOD. 

Ministry,  and  the  Office  of  the  Keys.  These  were  no  new 
and  unanswered  questions,  as  their  correct  answers  had 
already  been  given  in  the  days  of  the  Lutheran  Reformation, 
though  they  had  never  been  fully  put  into  practical  opera- 
tion owing  to  the  peculiar  conditions  of  the  Church  in 
Europe.  Because  of  this  they  had  been  neglected  and  fallen 
into  obscurity.  In  America,  however,  it  was  possible  to 
organize  the  Church  strictly  along  the  lines  of  the  old  Lu- 
theran ideals.  The  new  situation  in  which  our  fathers  found 
themselves  here  brought  these  doctrines  into  the  foreground, 
and  made  their  correct  statement  and  application  a  condi- 
tion of  supreme  importance  for  the  healthy  and  God-pleasing 
establishment  of  our  Church  in  this  country.  And  by  the 
blessing  of  God  our  old  Lutheran  principles  were  defended 
by  the  fathers  of  our  Synod  and  put  into  smooth  operation 
to  the  glory  of  God  and  the  welfare  of  our  beloved  Church 
during  the  past  seventy-five  years. 

In  giving  a  review  of  this  controversy,  let  us  quote  the 
doctrines  of  the  Buffalo  Synod  from  its  own  official  writings, 
and  place  over  against  them  the  official  doctrines  of  the 
Missouri  Synod,  and  then  let  the  Word  of  God  decide  which 
is  correct.  Rev.  T.  J.  Grosse,  in  his  book,  Unterscheidungs- 
lehren  der  hauptsaechlichsten  sich  lutherisch  nennenden 
Synoden*  states  the  difference  between  the  Missouri  and 
the  Buffalo  Synod  on  the  doctrine  of  the  Church,  thus: 

1.  Falsely  claiming  the  testimony  of  the  Lutheran  Confes- 
sions, the  Buffalo  Synod  teaches  that  the  one  holy  Christian 
Church,  the  communion  of  saints,  is  a  visible  church,  when 
it  says:  "Our  Symbols  teach  and  confess  that  there  is  and 
must  remain  on  earth  at  all  times  one  holy  Christian  Church, 
which  really  and  truly  is  the  visible  congregation  of  believers, 
among  whom  the  "Word  of  God  is  taught  in  its  purity  and 
the  Sacraments  are  administered  according  to  Christ's  insti- 
tution." (Third  Pastoral  Letter,  p.  17.)  The  word  visible  is 
here  italicized,  because  the  Buffalo  Synod  inserted  it  into  its 


*  Distinctive  Doctrines   of  the  Principal  Synods   that   Have 
Adopted  the  Name  "Lutheran," 


THE    MISSOURI    SYNOD   AND    THE    BUFFALO    SYNOD.  127 

quotation  of  Article  VII  of  the  Augsburg  Confession,  even 

as  it  otherwise  slightly  altered  the  text  of  this  article.  But 
the  Word  of  God  teaches,  Luke  17,  20.  21 :  "The  kingdom 
of  God  cometh  not  with  observation;  .  .  .  for,  behold,  the 
kingdom  of  God  is  within  you."  And  a  true  Lutheran 
synod  teaches:  "The  Church,  in  the  true  sense  of  the  word, 
is  invisible."    (Kirche  und  Ami,  p.  15.) 

2.  The  Buffalo  Synod  also  taught  "that  by  it  [the  one 
holy  Church  of  God]  are  not  meant  scattered  believers  and 
saints,  but  those  who  gather  about  the  Word  and  Sacra- 
ments," and  "that  these  church  gatherings  are  such  as  have 
the  Word  and  Sacrament  in  purity  in  the  ministry."  (Fifth 
Pastoral  Letter,  p.  9.)  On  the  contrary,  the  Word  of  God 
says,  1  Kings  19, 18 :  "Yet  I  have  left  Me  seven  thousand  in 
Israel,  all  the  knees  which  have  not  bowed  unto  Baal,  and 
every  mouth  which  hath  not  kissed  him."  From  this  we  see 
that  even  where  Baal's  prophets  ruled,  God  had  preserved 
unto  Himself  a  church  of  seven  thousand  elect,  though  they 
were  scattered  here  and  there,  and  were  unknown  even  to  the 
prophet.  A  true  Lutheran  synod  therefore  teaches:  "It  is 
very  important  what  Luther  says,  to  wit,  that  'Christendom 
is  scattered  bodily,  but  united  spiritually/  "  (Twelfth  Synod- 
ical  Report,  Eastern  Dist.,  Missouri  Synod,  p.  15.) 

*  3.  Buffalo  denied  the  doctrine  "that  even  where  the  Word 
of  God  and  the  Sacraments  are  not  wholly  pure,  the  holy 
Church  of  the  elect  is  gathered,  so  long  as  the  Word  and 
Sacrament  are  not  totally  denied,  but  are  retained  as  to  their 
essence."  (Third  Pastoral  Letter,  p.  20.)  The  Word  of  God, 
on  the  contrary,  teaches,  Gal.  1,  2:  "unto  the  churches  of 
Galatia."  By  designating  the  called  Galatians  "churches," 
or  congregations,  the  holy  apostle  shows  indisputably  that 
even  in  these  communions,  although  they  had  been  led  into 
error  by  false  teachers,  and  to  a  large  extent  even  falling 
away  from  Christ,  there  yet  remained  the  hidden  seed  of  the 
Church  of  true  believers.  Therefore  a  true  Lutheran  synod 
teaches:  "Hereby  our  Symbols  would  have  it  understood 
that  there  are  yet  children  of  God  outside  of  the  Lutheran 
Church,  and  that  because  of  them  even  communions  holding 


128  THE   MISSOURI    SYNOD   AND    THE   BUFFALO    SYNOD. 

false  doctrines,  but  not  denying  God's  Word  outright,  may 
still  be  called  churches."  (Twelfth  Sy nodical  Report,  Eastern 
Dist.,  Missouri  Synod,  p.  10.) 

4.  The  Buffalo  Synod  rejected  the  doctrine  that  "only 
communion  with  the  invisible  Church  is  absolutely  necessary 
for  salvation,"  teaching  as  follows:  "St.  Paul  .  .  .  says, 
Rom.  10,  that  then  only  are  we  saved  when  by  faith  we  also 
confess  with  our  mouth  and  thus  come  into  the  visible  true 
Church."  (Third  Pastoral  Letter,  p.  20.)  But  the  Word  of 
God  says,  Rom.  3,  28 :  "Therefore  we  conclude  that  a  man  is' 
justified  by  faith,  without  the  deeds  of  the  Law."  Gal.  3,  26 : 
"For  ye  are  all  the  children  of  God  by  faith  in  Christ  Jesus." 
Gal.  3,  9 :  "So,  then,  they  which  be  of  faith  are  blessed  with 
faithful  Abraham."  And  a  true  Lutheran  synod  teaches: 
"To  attain  salvation,  only  communion  with  the  invisible 
Church  is  absolutely  necessary.  .  .  .  Whoever  therefore  makes 
salvation  dependent  on  communion  with  any  visible  church 
thereby  overthrows  the  article  of  the  justification  of  a  poor 
sinner  before  God  by  faith  only."  (Kirche  und  Amt,  p.  160  f.) 

5.  Its  false  statement  that  outside  of  the  Lutheran  Church 
nobody  can  be  saved,  the  Buffalo  Synod  explained  in  this 
way:  "When  we  say  that  outside  of  the  Lutheran  Church 
nobody  can  be  saved,  we  mean  to  say  that  a  man  must  be 
a  living  member  of  this  orthodox  communion,  and  that  he  is 
in  duty  bound  to  flee  all  meetings  of  heretics  and  schis- 
matics." (Second  Pastoral  Letter,  p.  24  f.)  It  is  true,  the 
Buffalo  Synod  says :  "When  among  the  schismatics  and  sects, 
besides  the  little  baptized  children,  there  are  awakened  souls 
that  have  been  roused  by  the  reading  of  the  Scriptures  and 
otherwise  by  better  information  conveyed  to  them  occa- 
sionally, and  that  now  grasp  the  pure  Christian  doctrine 
begin  to  believe  aright,  really  know  Christ,  confess  him,  and 
call  upon  Him;  we  know  that  this  is  in  reality  a  spiritual 
exodus  from  the  sect,  and  they  are  now  no  longer  in  the  sect, 
but  outside  it";  but  in  the  same  breath  Buffalo  continued: 
"And  the  Lord  God  will  soon  bring  it  about  that  they  will 
also  come  into  a  church  which  confesses  its  orthodoxy,  and 
where  the  Word  of  God  is  taught  in  its  truth  and  purity." 


THE   MISSOURI    SYNOD   AND   THE    BUFFALO    SYNOD.  129 

{Third  Pastoral  Letter,  p.  20.)  But  hereby  the  external 
fellowship  with  a  visible  orthodox  church -communion  is 
again  made  the  final  and  indispensable  condition  for  the 
attainment  of  salvation.  The  Word  of  God,  however,  teaches, 
Eom.  11,  2 — 4:  "Wot  ye  not  what  the  Scripture  saith  of 
Elias,  how  he  maketh  intercession  to  God  against  Israel, 
saying,  Lord,  they  have  killed  Thy  prophets,  and  digged  down 
Thine  altars,  and  I  am  left  alone,  and  they  seek  my  life? 
But  what  saith  the  answer  of  God  to  him?  I  have  reserved 
to  Myself  seven  thousand  men  who  have  not  bowed  the  knee 
to  the  image  of  Baal."  From  this  it  is  evident  that  even  in 
the  corrupted  Jewish  Church  of  that  day  God  had  His  hidden 
believers  who  were  not  publicly  gathered  about  the  Word  and 
the  ministry  in  a  visible  church.  According  to  this  a  true 
Lutheran  synod  teaches :  "The  one  holy  Christian  Church  on 
earth,  or  the  Church  in  the  real  sense  of  the  word,  outside 
of  which  there  is  neither  salvation  nor  heaven,  according  to 
the  Word  of  God,  is  the  total  number  of  those  who  believe  on 
Christ  and  are  sanctified  by  this  faith."  {Sy  nodical  Report 
of  General  Meeting  of  Missouri  Synod,  1866,  p.  40.)  "There 
are  indeed  many  faithful  children  of  God  who,  as  far  as  their 
conscience  is  concerned,  actually  have  left  the  sects,  though 
not  bodily."  {Twelfth  Sy  nodical  Report,  Eastern  Dist,  Mis- 
souri Synod,  p.  9.) 

Eegarding  the  Office  of  the  Keys,  Buffalo  said:  Christ 
did  not  give  the  keys  of  the  kingdom  of  heaven  to  the  Church 
and  to  each  true  believer,  but  solely  and  exclusively  to  the 
pastors.  "If,  now,  the  members  of  the  Lutheran  congrega- 
tions should  fancy  that  they  possess  the  Office  of  the  Keys  by 
virtue  of  their  own  personal  anointment  and  spiritual  state 
of  grace,  i.  e.,  their  spiritual  priesthood,  that  would  be  the 
same  enthusiasm  (Schwarmgeist)  which  possesses  the  Roman 
Pope,  who  asserts  that  in  the  shrine  of  his  heart,  because  of 
the  most  holy  unction  of  his  person,  the  office  and  the  power 
of  the  Keys  are  deposited  by  Christ."  (Informatorium,  I,  37.) 
—  "The  multitude  of  the  local  congregation  shall  not  have 
the  highest  and  final  jurisdiction,  but  the  multitude  of  the 
apostles   and   at   present  the  persons   engaged   in  the  holy 

EBENEZER.  9 


130  THE   MISSOURI    SYNOD   AND   THE   BUFFALO    SYNOD. 

ministry."  {Inf.,  IT,  5.  6.)  —  "It  is  therefore  not  for  the  con- 
gregation to  judge  and  to  command  and  to  declare  that  the 
sinner  is  to  be  held  as  an  heathen  man  and  a  publican." 
{Second  Pastoral  Letter,  p.  28.)  —  "It  is  just  as  erroneous  to 
teach  that  in  case  of  doubt  regarding  the  use  of  the  key  of 
excommunication  or  of  absolution  the  decision  which  key 
must  be  used  rests  with  the  congregation.  .  .  .  Enough  of 
these  anabaptistico  -  democratic  follies!"  {Second  Pastoral 
Letter,  p.  16.)  Buffalo  called  the  doctrine  "that  the  pastor, 
by  reason  of  his  office,  does  not  possess  the  power  of  the  keys 
exclusively,  but  each  congregational  member  possesses  it 
also,"  a  "false,  pietistical  doctrine."  "We  know,"  Buffalo 
said,  "that. the  members  of  a  congregation  do  not  have  in 
their  midst  and  for  their  benefit  the  power  of  the  Keys, 
except  in  the  holy  ministry  and  in  the  present  rightful  pas- 
tors." {Third  Pastoral  Letter,  p.  14.)  —  Also  in  its  most 
recent  publication,  Beleuchtung  und  Widerlegung,  the  Buf- 
falo Synod  rejects  the  true  doctrine  of  the  divine  Word 
regarding  the  Office  of  the  Keys  as  false.  On  pages  22  and  23 
Buffalo  says :  "Missouri  argues  thus :  Christ  gives  the  highest 
and  final  jurisdiction  to  the  Church;  consequently  each  local 
congregation,  be  it  large  or  small,  has  the  highest  and  the 
final  jurisdiction  within  its  parish,  therefore  also  the  juris- 
diction over  the  publicly  impenitent  sinners.  The  holy  min- 
istry has  nothing  to  do  with  all  this,  and  is  in  reality  no 
further  concerned  with  it  beyond  publicly,  in  the  name  of 
the  community,  i.  e.,  in  the  stead,  name,  and  by  the  command 
of  the  congregation,  excommunicating  the  sinner  after  the 
spiritual  priests  have  decided  that  this  must  be  done.  Not 
the  pastor  has  the  right  to  excommunicate,  but  the  congre- 
gation, and  it  really  is  the  congregation  which  excommuni- 
cates the  sinner,  the  pastor  acting  only  as  its  mouth.  This 
false  Missourian  doctrine  of  excommunication,  or  Office 
of  the  Keys,  flows  from  its  false  doctrine  regarding  the 
ministry." 

The  Word  of  God,  on  the  contrary,  teaches,  Matt.  18, 
17 — 20:  "And  if  he  shall  neglect  to  hear  them,  tell  it  unto 
the  church ;   but  if  he  neglect  to  hear  the  church,  let  him  be 


THE   MISSOURI    SYNOD   AND   THE    BUFFALO    SYNOD.  131 

unto  thee  as  an  heathen  man  and  a  publican.  Verily  I  say 
unto  you,  Whatsoever  ye  shall  bind  on  earth  shall  be  bound 
in  heaven;  and  whatsoever  ye  shall  loose  on  earth  shall  be 
loosed  in  heaven.  Again  I  say  unto  you,  That  if  two  of  you 
shall  agree  on  earth  as  touching  anything  that  they  shall 
ask,  it  shall  be  done  for  them  of  My  Father  which  is  in 
heaven.  For  where  two  or  three  are  gathered  together  in  My 
name,  there  am  I  in  the  midst  of  them."  According  to  this 
clear  statement  of  the  Word  of  God  a  true  Lutheran  synod 
teaches:  "That  these  keys  have  been  given  to  the  whole 
Church  originally  and  immediately,  i.  e.,  not  mediately, 
through  the  ordained  pastor,  and  indeed  in  such  a  way  thai 
they  belong  in  like  measure  to  every  congregation,  the 
smallest  as  well  as  the  largest,  this,  in  the  first  place,  the 
public  Confessions  of  our  Church  attest  in  clear  words. 
Thus  we  read  in  the  First  Appendix  to  the  Smalcald  Ar- 
ticles: 'Moreover,  it  must  ever  be  confessed  that  the  Keys 
were  not  given,  nor  do  they  belong,  to  one  man  alone,  but  to 
the  whole  Church,  since  this  can  be  definitely  established 
with  clear  and  sure  reasons.  For  just  as  the  promise  of  the 
Gospel  surely  and  immediately  belongs  to  the  whole  Church 
[the  Latin  text  reads:  principaliter  et  immediate,  i.  e., 
originally  and  without  means],  even  so  the  Keys  belong  to 
the  whole  Church  immediately,  because  the  Keys  are  nothing 
else  than  the  office  through  which  this  promise  is  appro- 
priated to  every  one  who  desires  it,  just  as  the  common 
practise  shows  that  the  Church  has  the  power  to  ordain 
pastors.  And  Christ  says  in  connection  with  these  words : 
'Whatsoever  ye  shall  bind,'  etc.,  indicating  thereby  to  whom 
He  has  given  the  Keys,  namely,  the  Church:  'Where  two  or 
three  are  gathered  together  in  My  name,'  etc."  (Die  rechte 
Gestalt,  etc.,  p.  15.) 

Regarding  the  Ministry,  Buffalo  said:  1.  "It  is  not  the 
congregation  which  gives  or  conveys  the  holy  ministry,  but 
the  Son  of  God,  together  with  the  Father  and  the  Holy 
Ghost."  (Hirteribrief,  Antikritik,  p.  39,  and  Beleuchtung 
und  Widerlegung,  etc.,  pp.  26.  28,  where  this  statement  is  ex- 
pressly called  "Buffalo  Doctrine.") 


132  THE   MISSOURI    SYNOD   AND    THE   BUFFALO    SYNOD. 

2.  A  congregation  must  not  by  itself,  without  the  assis- 
tance and  presence  of  a  representative  of  the  ministry,  elect 
and  call  a  man  as  its  pastor,  "because  this  has  not  the 
slightest  validity  before  God  and  is  vain  arrogance."  (Hirten- 
brief,  p.  16.)  —  "Consequently  it  is  our  conviction  that  a  man 
chosen  arbitrarily  by  the  congregation  can  neither  give  abso- 
lution, nor  distribute  Christ's  body  and  blood,  but  that  such 
a  one  gives  only  bread  and  wine."  (Hirtenbrief,  p.  15.)  In 
regard  to  this  last  statement,  however,  the  Buffalo  Synod 
lately  offers  this  explanation:  "However,  what  was  said  in 
the  Eleventh  Pastoral  Letter,  namely,  that  in  such  opposition 
congregations  no  real  Lord's  Supper  is  distributed,  but  only 
bread  and  wine,  we  do  not  want  to  urge  on  any  one  as  an 
article  of  faith,  nor  do  we  want  to  uphold  it  henceforth;  we 
commit  it  to  the  Lord."  (Beleuchtung  und  Widerlegung,  etc., 
p.  39.)  In  the  immediate  context,  however,  the  Buffalo 
Synod  asserts  again  that  for  such  congregations  the  promise 
of  the  real  Lord's  Supper  does  not  exist  at  all.  For  the 
pamphlet  continues  at  once:  "For,  although  there  is  no 
promise  that  the  Lord  will  be  among  schismatics  and  apos- 
tates with  His  Supper,  still  the  matter  rests  with  Him."  (I.  c, 
p.  39.)  Furthermore:  "The  Church  confesses,  as  you  see, 
that  a  lawful  call  is  necessary  for  the  administration  of  the 
holy  Sacrament;  if  it  is  done  without  the  call,  it  is  not  done 
according  to  God's  command  and  institution,  and  conse- 
quently there  is  also  no  promise  that,  when  the  Sacrament  is 
thus  administered,  Christ  truly  is  and  will  be  present  with 
His  body  and  blood ;  for  it  is  not  administered  in  accordance 
with  His  institution."  (Beleuchtung  und  Widerlegung,  etc., 
p.  35.) 

3.  "We  also  believe  and  confess  that  this  office,  as  God's 
own  institution  in  the  Church,  forms  a  distinct  and  separate 
rank,  or  class."    (Inf.  I,  p.  73.) 

4.  "Lutheran  Christians  know  that  when  the  Word  of 
God  says :  'Obey  them  that  have  the  rule  over  you,  and  sub- 
mit yourselves/  this  does  not  only  pertain  to  the  sermon,  but 
to  all  good  Christian  things  and  occasions  which  the  Word 
of  God  brings  about  and  demands,  and  which  are  requisite 


THE    MISSOURI    SYNOD    AND    THE    BUFFALO    SYNOD.  133 

for  the  good  government  of  the  Church,  also  for  Christian 
welfare  in  respect  to  life  and  works,  and  that  honor,  love,  and 
obedience  according  to  the  Third  and  Fourth  commandments 
are  demanded  here.  ...  In  all  these  things  the  obedience 
demanded  is  a  matter  touching  conscience."  (Second  Pas- 
toral Letter,  p.  156.) 

5.  The  congregation  itself  has  no  right  to  judge  the  doc- 
trine of  its  pastor;  only  other  pastors  have  this  right. 
"Therefore  leave  the  judging  of  doctrine  to  those  to  whom 
it  belongs  according  to  the  28th  Article  of  the  Augsburg 
Confession."  (Second  Pastoral  Letter,  p.  142.)  —  The  Buffalo 
Synod  rejects  these  orthodox  statements :  "The  congregation 
is  the  highest  and  final  court  in  the  Church;  the  pastors  are 
its  servants  and  are  responsible  to  it."  The  congregation  and 
each  individual  church-member  has  the  right  to  examine  the 
doctrine  of  their  pastors."  "The  congregation  has  the  right 
to  depose  its  pastor,  not  arbitrarily  indeed,  but  when  it  can 
prove  that  the  pastor,  according  to  the  Word  of  God,  must 
no  longer  be  tolerated."  To  this  Buffalo  said:  "Before  the 
great  God  we  deplore  this  with  tears!"  (Second  Pastoral 
Letter,  p.  127.) 

Concerning  synodical  meetings,  Buffalo  said:  It  is  cer- 
tain from  Acts  15, 1 — 21  that  Christian  church-members  of 
all  ranks  are  permitted  to  participate,  in  Christian  order,  in 
the  discussions  and  questions  regarding  the  Word  of  God, 
to  listen,  to  ask  questions,  and  to  have  them  answered  by 
the  Word  of  God,  and  in  this  wise  to  serve  as  co-deliberating 
witnesses  in  the  presence  of  the  good-and-true  ministry,  met 
in  conference  and  synod,  and  from  Christian  conviction  to 
join  them  in  giving  their  opinion  on  matters  under  discus- 
sion.   (Second  Pastoral  Letter,  p.  141  f.) 

On  the  other  hand,  the  Word  of  God  teaches,  John.  20, 
22.  23 :  "And  when  He  had  said  this,  He  breathed  on  them 
and  said  unto  them,  Receive  ye  the  Holy  Ghost.  Whosesoever 
sins  ye  remit,  they  are  remitted  unto  them ;  and  whosesoever 
sins  ye  retain,  they  are  retained."  Whoever,  therefore,  has 
the  Holy  Ghost  has  the  whole  Office  of  the  Keys.  But  the 
Holy  Ghost  is  possessed  by  all  believers.  1  Pet.  2,  9 :   "Ye  are 


134  THE    MISSOURI    SYNOD    AND    THE    BUFFALO    SYNOD. 

a  chosen  generation,  a  royal  priesthood,  an  holy  nation, 
a  peculiar  people,  that  ye  should  show  forth  the  praises  of 
Him  who  hath  called  you  out  of  darkness  into  His  marvelous 
light."  According  to  this,  all  believers  have  the  priesthood 
immediately.  It  is  they  who  do,  and  alone  can,  transfer  the 
office  of  the  ministry  to  certain  persons  who  are  qualified 
for  it.  For  this  reason  even  the  Apostle  Matthias  was  not 
elected  to  office  by  the  Eleven  alone,  but  by  the  120  believers 
who  were  present.  Acts  1,  15 — 26.  —  See  also  Acts  6,  1 — 6, 
where  we  are  told  how  the  office  of  almoner  was  branched  off 
from  the  office,  or  ministry,  of  the  Word.  There  it  is  ex- 
pressly said,  v.  2 :  "Then  the  Twelve  called  the  multitude  of 
the  disciples  unto  them."  The  whole  congregation  was  re- 
quested "to  look  out  among  them  seven  men  of  honest  report." 
V.  3.  And  finally,  we  hear  v.  5 :  "And  the  saying  pleased  the 
whole  multitude ;  and  they  chose  Stephen,"  etc.  Matt.  23,  8. 
10. 11 :  "But  be  not  ye  called  Eabbi ;  for  one  is  your  Master, 
even  Christ;  and  all  ye  are  brethren.  Neither  be  ye  called 
masters;  for  one  is  your  Master,  even  Christ.  But  he  that 
is  the  greatest  among  you  shall  be  your  servant."  1  Cor.  3,  5 : 
"Who,  then,  is  Paul,  and  who  is  Apollos  but  ministers  by 
whom  ye  believed."  Matt.  20,  25.  26 :  "Ye  know  that  the 
princes  of  the  Gentiles  exercise  dominion  over  them,  and 
they  that  are  great  exercise  authority  upon  them.  But  it 
shall  not  he  so  among  you."  1  Pet.  5, 1 — 3 :  "The  elders 
which  are  among  you  I  exhort,  who  am  also  an  elder,  .  .  . 
Peed  the  flock  of  God  which  is  among  you,  taking  the  over- 
sight thereof,  not  by  constraint,  but  willingly;  not  for  filthy 
lucre,  but  of  a  ready  mind;  neither  as  being  lords  over  God's 
heritage,  but  being  ensamples  to  the  flock."  1  John  4,  1  God 
says  to  all  Christians:  "Try  the  spirits  whether  they  are 
of  God." 

In  harmony  with  this  a  truly  Lutheran  synod  teaches : 
1.  "The  ministry  is  conveyed  by  God  through  the  congrega- 
tion, which  is  the  ijossessor  of  all  church  power,  or  of  the 
Keys,  and  through  its  call,  as  prescribed  by  Him."  (Kirche 
und  Amt,  p.  250.)  *  "After  the  Second  Appendix  to  the  Smal- 
cald  Articles  has  established  the  power  of  each  true  congre- 


THE    MISSOURI    SYNOD   AND   THE    BUFFALO    SYNOD.  135 

gation  'to  elect  and  ordain  ministers'  from  the  fact  'that  the 
Keys  belong  to  the  whole  Church,  and  not  to  certain  Bingle 
persons  only,'  it  continues  thus:  'Finally  this  18  also  con- 
firmed by  Peter,  when  he  says:  "Ye  are  a  royal  priestlif><><l." 
These  words  fully  and  really  apply  to  the  true  Church'  (i.  <■., 
the  believers  and  saints),  'which,  because  it  alone  has  the 
priesthood,  must  also  have  the  power  to  elect  and  to  ordain 
ministers.'  Just  as  in  the  Old  Testament  that  tribe  which 
God  had  expressly  elected  and  designated  as  the  priestly 
tribe  had  the  right  to  elect  and  to  appoint  those  who  were  to 
exercise  the  functions  of  the  priesthood,  as  well  as  to  care 
for  the  Church  in  general,  even  so  now,  in  the  New  Testa- 
ment, in  which  the  believers  are  declared  to  be  the  royal 
priesthood,  these  exercise  all  this  power."  {Die  rechte  Gestalt, 
etc.,  pp.  26.  27.) 

2.  "If  in  the  congregation  extending  a  call  there  are  such 
as  are  already  actively  engaged  in  the  ministerial  office,  then 
naturally  they,  and  they  especially,  by  virtue  of  the  office 
which  they  already  hold  in  the  church,  preferably  to  all 
others,  belong  to  those  who  extend  the  call  so  that,  when  they 
are  denied  that  cooperation  which  is  proper  for  their  office, 
the  call  of  the  'multitude'  has  no  validity  in  that  case  because 
the  call  in  such  a  case  does  not  issue  from  the  congregation, 
which,  when  properly  constituted,  consists  of  pastors  and  lay- 
men. If,  however,  no  incumbents  of  the  holy  office  belong 
to  the  congregation  extending  a  call,  then  the  call  of  the 
multitude  is  indeed  valid,  even  without  the  cooperation  of 
the  former;  and  yet  1)  love  and  unity,  which,  according  to 
Christ's  will,  should  exist  among  the  members  of  His  body 
and  should  manifest  itself,  2)  the  honor  which  the  believers 
should  accord  the  pastors,  and  3)  the  sanctity  and  importance 
of  the  matter  itself,  require  that  even  such  a  congregation 
ought  not  to  act  independently  and  according  to  its  own 
judgment,  but  ought  to  call  upon  pastors,  if  there  are  such, 
and  if  it  is  at  all  possible  to  obtain  their  services,  to  consult 
with  them,  receive  their  advice  and  instruction  in  this  matter, 
and  to  submit  the  examination  of  the  pastor-elect  and  the 
orderly,  public,  and  solemn  induction  into  office  of  the  same 


136  THE   MISSOURI   SYNOD   AND   THE   BUFFALO    SYNOD. 

to  them.  The  precedent  for  this,  among  others,  is  the  example 
which  is  set  before  the  Church  for  all  times  in  Acts  6, 1 — 6." 
(Kirche  und  Amt,  p.  251.)  "Neither  does  the  fact  that  Sacra- 
ments, Baptism,  etc.,  are  administered  by  unworthy  and  un- 
godly persons  detract  from  their  efficacy,  because,  on  account 
of  the  call  of  the  Church,  they  represent  the  person  of  Christ, 
and  do  not  represent  their  own  persons,  as  Christ  testifies." 
{Apology,  Art.  7.)  "Our  faith  and  Sacrament  must  not  rest 
on  the  person,  whether  the  person  be  pious  or  impious,  con- 
secrated or  unconsecrated,  called  or  a  usurper,  the  devil  or 
his  mother."    (Luther,  Walch  XIX,  1551.) 

3.  "The  ministry  is  not  a  separated,  holier  rank  over 
against  the  common  rank  of  Christians,  as  was  the  Levitic 
priesthood,  but  an  office  of  service.  —  According  to  the  Word 
of  God  all  believing  Christians,  yea,  they  alone,  are  priests 
(of  priestly  rank).  Cf.  1  Pet.  2,  9  and  Rev.  1,  6.  There  is  no 
difference  of  rank  among  them;  they  are  all  one  in  Christ 
Jesus,  Gal.  3,  28;  they  are  all  brethren,  Matt.  23,  8—12. 
However,  as  under  the  Old  Covenant,  indeed,  all  sons  of 
Aaron  were  a  priestly  generation  and  rank,  still  at  all  times 
only  certain  ones  officiated  at  the  altar,  or  performed  the 
rites  of  worship,  thus  also  under  the  New  Covenant  they  upon 
whom  the  duties  of  the  public  ministry  devolve  are  not  for 
that  reason  priests,  or  priests  in  preference  to  others,  but 
only  persons  officiating  among  a  priestly  generation."  (Kirche 
und  Amt,  p.  227.) 

4.  "Reverence  and  implicit  obedience  are  due  the  ministry 
when  the  pastor  teaches  God's  Word,  but  he  is  no  ruler  in 
the  church ;  therefore  he  has  no  authority  to  make  new  laws, 
to  institute  ceremonies  in  the  church  arbitrarily,  and  to  pro- 
nounce the  ban  alone,  without  the  previous  knowledge  of  the 
whole  congregation."  From  Matt.  20,  25.  26  and  1  Pet.  5, 1—3 
"we  see  that  the  Church  of  Jesus  Christ  is  not  a  kingdom 
consisting  of  rulers  and  subjects,  but  one  great  holy  brother- 
hood, in  which  none  can  rule  or  wield  power.  Just  as  little, 
however,  as  the  necessary  equality  among  the  Christians,  on 
the  one  hand,  annuls  the  obedience  which  they  render  their 
pastors  when  they  bring  the  Word  of  Jesus  Christ  to  their 


THE    MISSOURI    SYNOD    AND    THE    BUFFALO    SYNOD.  137 

attention,  —  for  when  they  obey  their  pastors  in  this  case, 
they  do  not  obey  men,  but  Christ  Himself,  —  just  as  cer- 
tainly, on  the  other  hand,  the  equality  of  the  believers  would 
be  annulled,  and  the  Church  transformed  into  a  worldly  state, 
if  a  pastor  were  to  demand  obedience  also  when  he  advances 
what  he  deems  good  and  expedient,  upon  his  personal  intel- 
ligence alone,  without  proof  from  the  Word  of  Christ,  who  is 
his  Lord  and  Head  as  well  as  that  of  all  Christians.  As  soon, 
therefore,  as  the  Church  deals  with  matters  indifferent,  i.  e., 
such  as  the  Word  of  God  neither  demands  nor  forbids,  the 
pastor  must  never  demand  implicit  obedience  for  that  whicli 
to  him  seems  best;  for  in  such  a  case,  more  than  ever,  it  is 
the  business  of  the  whole  congregation,  of  the  pastor  together 
with  the  hearers,  to  decide  what  is  to  be  accepted  and  what 
is  to  be  rejected."    (Kirche  und  Amt,  pp.  378.  379.) 

5.  "According  to  divine  right  the  duty  of  judging  doc- 
trine belongs  indeed  to  the  ministry,  but  the  laity  has  the 
right  to  do  the  same.  Therefore  they  sit  and  vote  with 
the  pastors  in  the  consistories  and  councils."  "It  has  been 
incontrovertibly  proved,  first,  by  all  those  texts  of  Holy  Writ 
in  which  the  common  Christian  is  commanded  to  judge 
(1  Cor.  10, 15.16;  1  John  4,1;  2  John  10.11),  that  accord- 
ing to  the  Word  of  God,  through  the  institution  of  the 
special  public  office,  which  judges  the  doctrine,  the  right  to 
do  this  is  in  no  way  taken  from  the  laity,  but  rather  urged 
upon  it  as  a  sacred  duty.  .  .  .  Furthermore,  all  those  places 
serve,  as  evidence  in  which  Christians  are  exhorted  to  beware 
of  false  prophets,  as  in  Matt.  7,  15.  16;  John  10,  5,  and  in 
whicli  they  are  commended  for  their  zeal  in  examining  the 
doctrine.  .  .  .  Acts  17, 11.  Finally,  the  Acts  of  the  Apostles 
relate  that  in  the  first  apostolic  council  laymen  were  not  only 
present,  but  also  spoke,  and  that  the  resolutions  were  adopted 
by  them  as  well  as  by  the  apostles  and  elders,  and  were  pub- 
lished in  their  name  as  well  as  in  the  name  of  the  apostles; 
therefore  it  is  beyond  all  doubt  that  laymen  have  the  right 
to  sit  and  vote  with  the  regular  ministers  in  the  councils 
and  synods.   Acts  15."   (Kirche  und  Amt,  p.  407.) 


138  THE    MISSOURI    SYNOD    AND    THE    BUFFALO    SYNOD. 

Regarding  the  ordination  and  consecration  of  pastors, 
Buffalo  said :  "The  ordination  is  a  part  of  the  divine  order 
through  which  a  person  is  lawfully  inducted  into  office." 
{Third  Pastoral  Letter,  p.  7.)  "Especially  are  we  agreed  with 
the  synod  of  1845  that,  according  to  2  Tim.  2,  2  and  Titus 
1,  5,  the  apostolic  ordination  is  a  perpetual  command  of  the 
apostles  to  the  Church,  and  in  this  sense  must  be  held  to 
be  a  command  of  the  Holy  Ghost."  {Second  Pastoral  Letter, 
p.  9  f.)  But  a  true  Lutheran  synod  teaches :  "The  ordina- 
tion of  the  called  by  the  laying  on  of  hands  is  not  a  divine 
institution,  but  an  apostolic  church  regulation,  and  nothing 
but  the  public,  solemn  confirmation  of  the  call."  "Whatever 
cannot  be  proved  by  the  Word  of  God  as  God's  own  institu- 
tion cannot  without  idolatry  be  called  God's  own  institution, 
and  accepted  as  such ;  of  the  divine  institution  of  ordination, 
however,  the  Word  of  God  knows  nothing ;  it  testifies  only  that 
the  holy  apostles  used  it,  and  that  in  their  time  the  commu- 
nication of  wonderful  gifts  was  connected  with  the  laying 
on  of  hands."  {Kirche  und  Amt,  p.  295.)  "That  the  Lord 
here  [Luke  24]  laid  His  hands  upon  the  apostles  is  alleged 
without  truth.  He  only  lifted  up  His  hands  in  the  attitude 
of  blessing.  —  Here  Pastor  Grabau  outdoes  even  the  Ro- 
manists, who  are  honest  enough  to  admit:  'It  is  not  written 
that  the  apostles  were  ordained  by  Christ  by  the  laying  on  of 
hands.'  "    {Lutheraner,  9, 129.) 

Regarding  synods  and  church  government,  Buffalo  said: 
"But  what  is  contrary  to  the  Word  of  God  or  not,  is  not 
decided  by  any  one  single  church-member,  but  by  the  Church 
itself  in  its  symbols,  church  rituals,  and  synods."  {Second 
Pastoral  Letter,  p.  7.)  Again :  "Therefore  the  highest  and 
final  tribunal  shall  not  be  the  multitude  of  the  local  congre- 
gation, but  the  multitude  of  the  apostles  and,  at  the  present 
time,  the  incumbents  of  the  holy  ministry,  in  the  office  which 
makes  public  profession."  {Inf.,  II,  5.6.)  Again:  "It  is 
just  as  erroneous  to  say  that  in  cases  of  dispute  the  congre- 
gation decides  whether  the  key  of  absolution  or  the  key  of 
excommunication  is  to  be  used."    {Second  Pastoral  Letter, 


THE    MISSOURI    SYNOD    AND    THE    BUFFALO    SYNOD.  1  ',>,<) 

p.  16.)  Finally :  "But  when  there  are  several  Christian  con- 
gregations in  one  country,  among  which  a  unity  of  spirit 
prevails,  it  would  be  sinful  and  contrary  to  the  Word  and 
will  of  God  if  they  would  not  also  uphold  an  external  com- 
munion, and  in  difficult  questions  of  doctrine  and  of  con- 
science would  not  examine  and  adjudicate  these  matters 
jointly,  but  each  individual  church-member,  or  each  Bingle 
congregation,  would  arrogate  to  itself  the  final  decision 
alone."    (Beleuchtung  und  Widerlegung,  p.  54.) 

But  the  Word  of  God  says,  Matt.  18, 17:  "And  if  he  shall 
neglect  to  hear  them,  tell  it  unto  the  church;  but  if  he 
neglect  to  hear  the  church,  let  him  be  unto  thee  as  an  heathen 
man  and  a  publican."  And  therefore  a  real  Lutheran  synod 
declares:  "All  the  rights  which  belong  to  an  Evangelical 
Lutheran  local  congregation  are  comprehended  in  the  keys 
of  heaven,  which  the  Lord  originally  and  immediately  gave 
to  his  whole  Church,  and  that  in  such  a  manner  that  they 
all  belong  to  each  and  every  one,  the  smallest  as  well  as  the 
largest,  in  the  same  measure."  (Rechte  Gestalt,  p.  13.)  — 
"That  the  Church,  or  all  believers,  were  given  the  highest 
jurisdiction  within  their  sphere,  when  given  the  keys,  our 
Confession  attests  when  it  says :  'Christ  gives  the  highest 
and  final  jurisdiction  to  the  Church,  by  these  words :  Tell  it 
unto  the  church.  Matt.  18,  17.'  (Smalcald  Articles,  First 
Appendix.)"  (Rechte  Gestalt,  p.  30.)  "It  is  an  error,  on 
which  the  papacy  is  founded,  that  a  local  congregation,  in 
order  to  have  and  to  exercise  all  church  powers,  must  be 
externally  united  with  other  congregations,  and  with  these 
must  be  under  one  church  government,  and  is  thus  dependent 
on  other  congregations."    (Rechte  Gestalt,  pp.  19.  20.) 

Such  was  the  controversy  with  Buffalo.  The  truth  which 
our  fathers  defended  then  is  our  possession  now.  We  thank 
God  for  it,  but  also  pray:  "Sanctify  us,  O  Lord,  through 
Thy  Truth;    Thy  Word  is  Truth." 


140  DOCTRINE   OF   THE   CHURCH    AND    THE    MINISTRY. 

The  Doctrine  of  the  Church  and  the  Ministry. 

Rev.  D.  H.  Steffens,  West  Henrietta,  N.  Y. 

The  doctrine  of  the  Church  and  the  Ministry  must  be 
given  an  important  place  in  writing  the  history  of  the  Mis- 
souri Synod.  One  is  tempted,  instead  of  undertaking  the 
writing  of  an  essay,  simply  to  translate  Walther's  "Vorerin- 
nerung"  or  introduction  to  the  first  edition  of  his  book  on 
The  Church  and  the  Ministry,  published  in  1852,  five  years 
after  the  organization  of  the  Synod,  and  leave  it  to  the  reader 
to  make  his  own  deductions  and  applications.  No  brief  essay 
can  do  more. 

Look  at  the  suggestive  title  of  Walther's  book :  "The  Voice 
of  our  Church  on  the  Question  of  the  Church  and  the 
Ministry.  A  collection  of  testimonies  on  the  question  from 
the  confessional  writings  of  the  Evangelical  Lutheran  Church 
and  the  private  writings  of  her  faithful  teachers  submitted 
by  the  Evangelical  Lutheran  Synod  of  Missouri,  Ohio,  and 
Other  States,  as  a  testimony  of  its  faith  in  defense  against 
the  attacks  of  Pastor  Grabau  in  Buffalo,  N.  Y.,  by  C.  F. 
W.  Walther,  Professor  of  Theology  at  Concordia  College, 
St.  Louis,  and  Pastor  of  the  Evangelical  Lutheran  congrega- 
tion at  the  same  place." 

Thoughts  crowd  upon  thoughts,  questions  upon  questions. 
Who  was  this  Professor  of  Theology,  C.  F.  W.  Walther,  of 
St.  Louis  ?  Who  was  Pastor  Grabau  of  Buffalo  ?  What  led 
the  one  man  to  Missouri  and  the  other  to  Western  New  York  ? 
What  was  the  Missouri  Synod  ?  How  did  it  come  into  being  ? 
What  did  it  stand  for  ?  And  the  Buffalo  Synod ;  what  about 
that  ?  How  did  these  people  justify  their  separate  existence  ? 
Were  there  no  other  Lutheran  church-bodies  in  America  with 
which  they  might  have  affiliated  themselves  ?  What  did  these 
bodies  stand  for?  What  was  their  view  of  the  Church  and 
its  ministry?  When  writing  their  constitutions,  did  they 
try  to  go  back  to  first  principles,  to  the  Confessions,  to 
the  writings  of  Luther  and  the  Lutheran  fathers?  They 
might  well  have  done  so,  for  here  was  a  virgin  soil  and  an 
ecclesia  plantanda,  a  "Church  to  be  planted,"  as  Muehlenberg 


DOCTRINE   OF   TIIE   CIIURCII    AND   THE    MINISTRY.  141 

put  it.  Or  did  they,  under  the  plea  of  establishing  an  " Amer- 
ican Lutheran  Church"  rather  than  a  Lutheran  Church  in 
America,  try  to  conform  as  far  as  possible  to  their  ecclesias- 
tical surroundings?  Having  done  this,  Low  did  they  look 
upon  the  organization  of  these  new  Lutheran  church-bodies? 
Was  not  this  movement  in  their  eyes  not  only  un-Lutheran, 
but  un-American?  Was  it  not  a  challenge  to  their  orthodoxy 
and  an  affront  to  their  position  among  the  denominations  of 
America?  Was  it  not  a  thing  to  be  resisted  to  the  uttermosl 
and  anathematized  when  it  could  not  longer  be  resisted^ 

Walther's  book  claims  to  be  "a  testimony  of  faith  in 
defense  against  the  attacks  of  Pastor  Grabau."  What  had 
Walther  and  his  colaborers  done  to  invite  attack  on  the  part 
of  Senior  Ministerii,  Pastor  Andreas  Grabau  and  the  Synod  of 
the  Evangelical  Lutheran  Church  Emigrated  from  Prussia? 
How  was  the  attack  made  and  met?  Was  the  protest  against 
the  assertion  of  hierarchical  principles  within  the  Lutheran 
Church  as  made  by  Walther  and  the  Missouri  Synod  jus- 
tified?' Were  "hierarchical  principles"  taught  within  the 
Lutheran  Church  in  Europe  or  America  by  other  men  besides 
Pastor  Grabau?  Did  their  teaching  give  force  and  point  to 
those  Zwinglian  inclinations  and  tendencies  which  led  to  the 
publication  of  the  "Definite  Platform"  as  the  confession  of 
faith  of  the  American  Lutheran  Church  ?  What  was  the  out- 
come of  the  controversy?  Did  it  or  did  it  not  make  for  the 
most  careful  preservation  of  true  catholicity  and  the  avoid- 
ance of  all  separation?  Was  it  or  was  it  not  a  reassertion  of 
Article  VII  of  the  banner  confession  of  the  Lutheran  Church 
which  reads:  "Also  they  teach  that  one  holy  Church  is  to 
continue  forever.  The  Church  is  the  congregation  of  saints, 
in  which  the  Gospel  is  rightly  taught  and  the  Sacraments 
rightly  administered.  And  to  the  true  unity  of  the  Church, 
it  is  enough  to  agree  concerning  the  doctrine  of  the  Gospel 
and  the  administration  of  the  Sacraments.  Nor  is  it  neces- 
sary that  human  traditions,  rites,  or  ceremonies,  instituted  by 
men,  should  be  everywhere  alike.  As  St.  Paid  says :  'One 
faith,  one  Baptism,  one  God  and  Father  of  all,'  etc.  (Eph.  4, 
5.  6)"?    If  it  was,  how  must  we  explain  that  it  failed  to  find 


142  DOCTRINE   OF   THE   CHURCH    AND   THE    MINISTRY. 

full  and  unqualified  acceptance  by  all  who  called  themselves 
after  the  name  of  him  who  said :  "The  Catechism,  the  Expla- 
nation of  the  Ten  Commandments,  and  the  Augsburg  Con- 
fession are  mine"?  (Walch,  XXII,  1532).  Surely  no  man 
can  call  himself  a  faithful  Lutheran  who  is  unwilling  to 
accept  Luther's  own  confession  of  faith.  One  may  readily 
find  an  explanation  for  the  position  of  the  Lutherans  of  Ger- 
many and  Scandinavia.  They,  to  quote  Walther,  lived  in 
"inherited  ecclesiastical  conditions"  (in  vererbten  kirchliclien 
V erhaeltnissen)  —  a  fact,  by  the  way,  with  which  Luther  him- 
self was  compelled  to  reckon.  They  were  in  the  position  of 
a  congregation  in  possession  by  inheritance  of  a  magnificent 
cathedral,  built  and  arranged  for  the  gorgeous  ceremonial  of 
Rome,  but  which  it  must  use  for  Lutheran  worship,  the  center 
of  which  is  the  preaching  of  the  Word.  But  the  Lutherans 
of  America  were  under  no  necessity  of  reckoning  with  "in- 
herited ecclesiastical  conditions."  None  such  existed  other 
than  those  established  by  denominations  which  in  doctrine, 
spirit,  and  genius  differed  from  the  Lutheran  Church.  The 
ground  was  unencumbered.  There  was  very  little  rubbish  to 
clear  away.  Why  not  lay  strong  foundations  and  build 
plumb  and  true?  There  was  nothing  to  prevent  this.  How 
came  it  that  this  was  not  done? 

Let  us  imagine  it  had  been  done.  Let  us  imagine  that 
the  principles  laid  down  in  Walther's  two  books,  Kirche  und 
Amt  and  Die  rechte  Gestalt,  had  found  general  acceptance 
on  the  part  of  all  Lutherans  in  America.  Would  we  to-day 
see  as  an  accomplished  fact  the  magnificent  goal  Walther 
set  himself,  "the  final  realization  of  one  united  Evangelical 
Lutheran  Church  of  North  America"?  Would  we  still  be 
haling  Christian  congregations  into  civil  courts  to  defend 
their  property  rights  against  synods  and  ministeriums,  com- 
pelling Christian  ministers  and  laymen  to  listen  to  the  vexa- 
tious bickering  of  caviling  lawyers  on  the  relation  of  the 
"Galesburg  Rule"  to  the  "Four  Points"  ?  What  would  have 
been  our  position  during  the  war?  Would  our  government 
have  insisted  upon  grouping  us  with  all  other  non-catholic 
church-bodies,  including  the  adherents  of  Mrs.  Baker  Eddy, 


DOCTRINE   OF   THE   CHUBCH    AM)    THE    MINISTRY.  143 

and,  when  it  came  to  rendering  service  or  offering  spiritual 
ministration  to  our  own  people  in  field  and  camp,  make  our 
approach  through  the  Federal  Council  of  Churches  or  the 
Y.M.C.  A.?  And  now  since  the  buttresses  which  men  imag- 
ined to  bo  necessary  to  hold  up  the  established  church  of 
Germany  have  been  torn  away,  would  we  be  in  a  position  to 
persuade  Luther's  people  that  the  Church  of  God  can  indeed 
stand  without  the  support  of  the  State? 

Let  us  desist.  Speculation  is  futile.  Positive  statement 
is  impossible.  Moreover,  we  have  said  enough  to  show  thai 
any  adequate  treatment  of  the  subject,  the  Church  and  the 
Ministry,  would  mean  unending  research  and  the  writing  of 
a  history  covering  a  period  of  four  hundred  years.  Let  us 
go  back  to  the  settlement  of  the  German  Lutherans  in  Perry 
County,  near  the  Obrazo,  and  tell  the  story  as  briefly  and 
simply  as  possible.  Let  us  not  be  discouraged.  We  know 
that  God  moves  in  a  mysterious  way  His  wonders  to  perform. 
He  always  accomplishes  mighty  results  through  means  so 
small  as  to  invite  the  contempt  of  men.  An  unknown 
Augustinian  friar,  a  piece  of  parchment,  and  a  church-door 
spells  the  Reformation.  An  unknown  Lutheran  minister, 
a  few  sentences  prepared  for  debate,  and  a  little  log-church 
at  Altenburg,  Perry  County,  Mo.,  may  perhaps  in  God's 
providence  spell  a  step  toward  the  realization  not  only  of 
Lutheran,  but  of  Christian  unity.  Who  knows?  Let  us  not 
place  too  much  dependence  on  big  things,  pan- Anglican  con- 
ferences, pompous  encyclicals,  pronunciamentos,  and  the  like. 

Passing  over  the  events  which  led  to  the  expulsion  of 
their  one-time  leader  from  the  colony  of  Saxon  immigrants 
in  Perry  County,  Mo.,  and  calling  to  mind  the  conditions, 
both  temporal  and  spiritual,  which  confronted  these  people, 
we  may  set  down  the  theses  or  sentences  prepared  by  Walther 
for  the  Altenburg  Debate.  Their  purpose  as  stated  by  him 
is  "the  quieting  of  conscience,  the  rejection  of  false  teaching 
seeking  to  insinuate  itself  under  the  guise  of  humility,  the 
firm  holding  of  the  true  doctrine  of  the  Church,  its  power, 
office,  call,  fellowship,  the  power  of  the  Word,  and  the  divine 
honor.     It  is  not  a  question  of  any  man's  honor  or  justifica- 


144  DOCTRINE    OF    THE    CHURCH    AND    THE    MINISTRY. 

tiou,  but  of  the  honor  of  God."  He,  of  course,  thought  only 
of  the  members  of  the  colony.  But  there  were  other  tender 
consciences  which  needed  quieting  through  the  affirmation  of 
truth  and  the  rejection  of  error.  There  are  such  to-day. 
These  sentences  are  the  corner-stone  not  only  of  all  of  Wal- 
ther's  writings  on  the  question  of  Church  organization,  but 
of  the  organization  of  the  Missouri  Synod  itself.  They  read 
as  follows :  — 

I. 
The  true  Church,  in  the  most  real  and  most  perfect  sense, 
is  the  totality  (Gesamtheit)  of  all  true  believers,  who  from  the 
beginning  to  the  end  of  the  world  from  among  all  peoples  and 
tongues  have  been  called  and  sanctified  by  the  Holy  Spirit  through 
the  Word.  And  since  God  alone  knows  these  true  believers  (2  Tim. 
2,  19),  the  Church  is  also  called  invisible.  No  one  belongs  to  this 
true  Church  who  is  not  spiritually  united  with  Christ,  for  it  is 
the  spiritual  body  of  Jesus  Christ. 

II. 

The  name  of  the  true  Church  also  belongs  to  all  those  visible 
companies  of  men  with  whom  God's  Word  is  purely  taught,  and 
the  holy  Sacraments  are  administered  according  to  the  institu- 
tion of  Christ.  True,  in  this  Church  there  are  godless  men, 
hypocrites  and  heretics,  but  they  are  not  true  members  of  the 
same,  nor  do  they  constitute  the  Church. 

III. 

The  name  Church,  and,  in  a  certain  sense,  the  name  true 
Church,  also  belongs  to  those  visible  companies  of  men  who  have 
united  under  the  confession  of  a  falsified  faith,  and  therefore 
have  incurred  the  guilt  of  a  partial  departure  from  the  truth; 
provided  that  they  possess  so  much  of  God's  Word  and  the  holy 
Sacraments  in  purity  that  children  of  God  may  thereby  be  born. 
When  such  companies  arc  called  true  churches,  it  is  not  the  in- 
tention to  state  that  they  are  faithful,  but  only  that  they  are 
real  Churches,  as  opposed  to  all  worldly  organizations  (Gemein- 
schaften ) . 

IV. 

The  name  Church  is  not  improperly  applied  to  heterodox  com- 
panies, but  according  to  the  manner  of  speech  of  the  Word  of  God 
itself.  It  is  also  not  immaterial  that  this  high  name  is  allowed 
to  such  communions,  for  out  of  this  follows:  — 

1.  That  members  also  of  such  companies  may  be  saved;  for 
without  the  Church  there  is  no  salvation. 

V. 

2.  The  outward  separation  of  a  heterodox  company  from  an 
orthodox  Church  is  not  necessarily  a  separation  from  the  uni- 
versal Christian  Church,  nor  a  relapse  into  heathenism,  and  does 
not  yet  deprive  that  company  of  the  name  Church. 


DOCTRINE    OF    THE    CHURCH    AM»    THE     MINISTRY.  145 

VI. 

3.  Even  heterodox  companies  have  Church  power;  even  among 

them  the  goods  of  the  Church  may  be  validly  administered,  the 
ministry  established,  the  Sacraments  validly  administered,  and 
the  keys  of  the  kingdom  of  heaven  exercised. 

VII. 

4.  Even  heterodox  companies  are  not  to  be  dissolved,  but  re- 
formed. 

VIII. 

The  orthodox  Church  is  chiefly  to  be  judged  by  the  common, 
orthodox,    public   confession  upon  which    its   members   recognize 

themselves  to  have  been  pledged  and  to  which  they  confess. 

(From  Doctor  Carl  Ferdinand  WiUielm  Walther, 
by  the  Reverend  D.  II.  Steffens.) 

With  characteristic  humility  Walther  gratefully  recog- 
nizes his  indebtedness  to  another  document  which  antedated 
his  sentences,  namely,  the  "Public  Protestation  against  the 
false,  medieval,  papistic,  and  sectarian  Stephanistic  System 
of  Church  Government."  It  was  published  by  Doctor  Carl 
Eduard  Vehse,  Heinrich  Eduard  Fischer,  and  Gustav  Jackel 
and  addressed  to  Pastors  Loeber,  Keyl,  Buerger,  and  the 
two  Walthers.  Briefly  stated,  it  is  an  attempt  on  the  part 
of  Christian  laymen  to  define  and  state  the  true  Lutheran 
doctrine  of  church  organization  and  government,  together 
with  the  correct  and  proper  relation  of  pastor  and  congrega- 
tion. It  is  a  compilation  of  quotations  from  Luther  and  the 
Confessions  as  well  as  from  other  recognized  teachers  of  the 
Church.  The  authors  justify  their  protest  by  urging  that  it 
"was  the  chief  purpose  of  the  whole  emigration  to  make  truly 
free  on  this  free  soil  the  Evangelical  Lutheran  Church  which 
had  indeed  been  oppressed."  Walther  says:  "Without  this 
writing  we,  perhaps,  would  still  have  gone  many  a  false  way, 
which  we  now  have  happily  avoided." 

At  the  Altenburg  Debate,  which  was  held  in  April,  1841, 
Walther  was  opposed  by  Dr.  Adolph  Marbach,  a  learned  and 
adroit  jurist,  who  took  the  position  that  the  Colony,  by  sep- 
arating itself  from  the  Church  of  Germany,  had  ceased  to 
be  a  Christian  congregation  and  had  become  a  disorderly 
group  of  people,  absolutely  lacking  all  authority  and  power 
to  perform  any  ecclesiastical  function  whatsoever.     As  the 

EBENEZER.  10 


146  DOCTRINE   OF   THE   CHURCH    AND    THE    MINISTRY. 

only  proper  solution  of  the  difficulty,  he  urged  a  prompt 
return  to  Europe,  especially  of  those  immigrants  who  still 
had  natural  duties  to  perform  at  home;  without,  however, 
being  able  to  suggest  any  way  by  which  their  return  might 
be  accomplished. 

Walther  had  made  most  careful  written  preparation  for 
this  debate  from  which  Koestering,  who  should  be  read,  quotes 
at  length.  He  expands,  elucidates,  and  applies  Article  VII 
of  the  Augsburg  Confession,  supporting  as  with  a  buttress 
of  solid  masonry  his  every  statement  with  "testimonies  on 
the  question  from  the  confessional  writings  of  the  Evan- 
gelical Lutheran  Church  and  the  private  writings  of  her 
faithful  teachers."  He  completely  routed  his  opponent. 
That,  of  course,  was  a  small  matter.  Let  us  not  overlook 
that  Doctor  Marbach  served  a  very  important  purpose.  If,  in 
the  edifice  Walther  erected,  there  was  danger  of  his  mis- 
placing a  stone,  the  watchful  eye  of  his  opponent  compelled 
him  to  stretch  his  line  taut  and  build  to  it.  He  convinced 
himself.  That  is  more.  His  gifted  brother,  Otto  Herman 
Walther,  pastor  of  the  St.  Louis  congregation,  had  died 
January  21,  1841.  On  February  8,  this  congregation  called 
C.  E.  W.  Walther  to  succeed  his  brother.  The  call  came  to 
him  just  when  he  was  in  the  midst  of  his  preparations  for 
the  Altenburg  Debate.  He  does  not  immediately  accept. 
Scruples  of  conscience  prevent.  After  the  debate,  however, 
on  April  26,  1841,  we  find  him  at  a  meeting  of  the  St.  Louis 
congregation.  His  scruples  are  removed,  his  conscience  is 
quieted,  he  has  come  to  full  conviction.  He  is  now  absolutely 
certain  that  the  congregation  could  not  be  deprived  of  the 
glory  of  a  Christian  congregation,  consequently  it  could  not 
be  denied  the  privileges  of  the  same.  He  enters  upon 
a  divinely  ordered  relationship  which  endured  for  nearly  fifty 
years  —  and  leads  Trinity  Congregation  of  St.  Louis  to  be- 
come a  blessing  unto  thousands. 

He  completely  convinced  the  other  Saxon  pastors  and  can- 
didates with  their  congregations.  They  sorely  needed  such 
help.  Pastor  Buerger  at  Seelitz  had  suspended  himself  from 
office.     Pastor  Loeber  was  tempted  to  resign  and  return  to 


DOCTRINE   OF   THE   CHURCH    AND    THE    MINISTRY.  147 

Germany  or  remain  in  America  as  a  layman.    The  candidates 

refused  to  preach  and  doubted  if  they  could  ever  be  law- 
fully called  or  even  act  as  vicars  to  the  pastors  in  office. 
Earnest  Christians  refused  to  attend  public  worship  led  by 
any  of  the  pastors,  and  tried  to  content  themselves  with 
family  worship  in  their  homes.  With  these  doubt-  removed 
and  conviction  established  through  a  knowledge  of  the  truth, 
these  pastors  and  congregations  also  entered  upon  thai 
divinely  established  relationship  of  shepherd  and  Hock  with- 
out which  any  real  spiritual  growth  is  well  nigh  impossible. 
A  further  result  was  the  actual  application  of  the  truths 
established  and  the  principles  laid  down  at  Altenburg  in  the 
formal  organization  of  Trinity  Congregation,  St.  Louis. 
Here  the  role  played  by  Doctor  Marbach  at  Altenburg  was 
assumed  by  a  certain  Sproede,  who  with  a  few  like-minded 
adherents,  through  their  agitations,  necessitated  the  holding 
of  countless  congregational  meetings  for  the  searching  of  the 
Scriptures,  "whether  these  things  were  so."  Their  gainsaying 
again  compelled  Walther  to  stretch  his  line  taut  and  lay  up 
to  it.  The  outcome  was  the  framing  of  a  constitution  (Ge- 
meindeordnung  )  and  rules  for  the  guidance  of  the  Elders 
(Vorsteherordnung)  together  with  rules  for  an  almoner's 
fund  (  Armenhassenordnung  ) .  Walther  and  his  congregation 
spent  two  whole  years  on  this  matter,  trying  every  paragraph 
by  the  rule  of  the  inspired  Word  and  the  testimonies  of  the 
Church.  A  summary  of  these  discussions  may  be  found  in 
Walther's  Pastoral-Theologie,  published  in  1872  (pages  355 
to  375).  This  constitution  was  finally  approved  and  adopted 
in  the  spring  of  1843,  two  years  after  the  Altenburg  Debate. 
It  established  the  form  and  model  for  government  and  ad- 
ministration in  all  congregations  of  the  Missouri  Synod. 
It  did  more.  It  established  the  form  and  model  for  the 
organization,  government,  and  administration  of  the  Synod 
itself.  After  the  draft  of  Synod's  constitution  was  prepared 
at  the  Cleveland  meeting  of  1845,  and  the  St.  Louis  and  Fort 
Wayne  meetings  of  1846,  Trinity  Congregation  devoted  ten 
meetings  to  its  consideration,  finally  approving  it  at  a  meet- 
ing held  February  22,  1S47,  a  few  months  before  the  formal 


148  DOCTRINE   OF   THE   CHURCH    AND   THE    MINISTRY. 

organization  of  Synod  by  its  adoption  at  Chicago  on  May  26, 
1847.  Trinity  Congregation  added  the  important  paragraph 
which  declared  Synod  to  be  only  an  advisory  body,  the  reso- 
lutions of  which  are  to  become  effective  only  after  their 
approval  by  the  congregations  composing  the  body.  The 
leaven  of  the  truth  was  spreading.  Twelve  congregations, 
each  represented  by  a  pastor  and  lay  delegate,  with  ten  other 
pastors  and  two  candidates  of  theology,  signed  the  constitu- 
tion; among  them  Sihler  from  Fort  Wayne,  Ind.,  and 
Craemer  and  Lochner  from  the  Saginaw  Valley,  Mich. 
Therefore  "Ohio  and  Other  States"  as  part  of  the  official 
title.  Wyneken  and  Baltimore,  Brohm  and  New  York, 
Brauer  and  Addison  came  in  at  the  second  convention 
in  1848. 

In  God's  gracious  providence  the  Altenburg  leaven  was 
to  spread  still  farther  and  be  more  firmly  and  securely 
established.  The  outward  occasion  was  a  little  more  gain- 
saying, not  by  an  individual  as  at  Altenburg  and  St.  Louis, 
but  by  another  church-body  through  its  leader. 

Pastor  Andreas  Grabau  of  Prussia,  who  had  been  twice 
imprisoned  for  resisting  the  "Prussian  Union,"  left  Germany 
for  America  with  a  congregation  of  one  thousand  souls  eight 
months  after  the  Saxons.  He  was  followed  by  Pastor  G.  A. 
Kindermann,  L.  Krause,  and  H.  von  Kohr  with  other  immi- 
grants. They  founded  strong  settlements  in  Western  New 
York  and  Wisconsin.  They  largely  outnumbered  the  Saxons. 
Certain  occurrences,  chiefly  caused  by  a  lack  of  ministers 
among  these  Prussian  Lutherans,  prompted  their  leader, 
Pastor  Grabau,  to  address  a  "pastoral  letter"  (Hirtenbrief) 
"To  the  Brethren  and  Members  of  the  Evangelical  Lutheran 
Church  in  Buffalo,  New  York,  Milwaukee,  Eden  and  Little 
Hamburg,  Albany,  Portage,  Canada."  He  sent  copies  to  the 
Saxons  requesting  a  Gutachten,  or  theological  opinion. 

That  was  in  1840,  the  year  before  the  Altenburg  Debate. 
They  were  in  no  position  to  give  an  opinion  on  any  matter, 
least  of  all  a  theological  opinion  on  the  Lutheran  doctrine 
of  "the  Church  and  the  office  of  the  ministry."  It  surely  was 
a  case  where  silence  was  golden.     But  a  continued  silence 


DOCTRINE   OF   THE   CHURCH    AND   THE    MINISTRY.  149 

was  not  permitted.  Pastor  Grabau  suggested  the  joint 
founding  of  a  theological  seminary,  and  through  Pastor 
Krause  requested  a  formal  statement  of  their  position  by 
the  Saxons.  A  burnt  child  shuns  fire.  Pastor  Grabau's 
Hirteribrief  contained  doctrines  and  principles  reiterating 
and  emphasizing  the  same  hierarchical  tendencies  so  success- 
fully used  by  "Bishop"  Stephan  to  tyrannize  his  misguided 
adherents.  How  could  Walther  and  his  colaborers,  by  asso- 
ciating themselves  with  Grabau,  put  their  necks  into  the 
same  noose  they  had  just  escaped?  That  was  unthinkable. 
They,  under  date  of  July  3,  1843,  wrote  a  courteous,  carefully 
worded,  yet  thorough  reply.  Here  is  the  gist  of  what  they 
said:  "It  would  seem  to  us,  on  the  one  hand,  with  respect 
to  the  so-much-emphasized  old  Kirchenordnungen,  that  the 
essential  and  unessential,  the  divine  and  the  human  have 
been  confused  and  therewith  Christian  liberty  curtailed;  on 
the  other  hand,  however,  more  ascribed  to  the  ministerial 
office  than  belongs  to  it,  and  therewith  the  spiritual  priest- 
hood of  the  congregation  forced  into  the  background." 
Coming  from  people  who  had  just  passed  through  their  ex- 
periences, this  was  more  than  mild.  For  the  "Senior  Minis- 
terii,"  Pastor  Andreas  Grabau,  had  insisted,  among  other 
things,  that  "the  congregation  must  pledge  him  [its  pastor] 
faithfulness  and  obedience  in  all  things  which  are  not  con- 
trary to  God's  Word."  "What  may  or  may  not  be  contrary 
to  God's  Word  is  to  be  decided  not  by  any  one  member  of 
the  Church,  but  by  the  Church  itself  in  its  Symbols  [Con- 
fessions], church  rituals,  and  synods."  Leo  X  never  asked 
any  more  of  Martin  Luther.  One  need  not  read  the  Hirt en- 
brief  to  learn  what  "Senior  Ministerii"  Grabau  thought  of 
the  necessity  of  ordination,  of  what  constitutes  a  "lawful 
call"  (Augsburg  Confession,  Article  XIV),  of  absolution,  of 
the  validity  of  the  Sacraments,  etc.,  etc. 

The  representations  of  the  Saxons  were  not  well  received. 
Grabau  promptly  accused  the  "Missourians"  (they  owe  this 
their  name  to  him)  of  "errors"  (Irrungen)  and  a  "lax,  un- 
churchly  spirit"  (einen  laxen,  unhirchlichen  Geist).  The 
fight  was  on,  and  it  was  to  be  fought  with  increasing  bitter- 


150  DOCTRINE   OF   THE   CHURCH    AND   THE    MINISTRY. 

ness,  harassing  pastors  and  congregations  for  twenty-five 
years.  At  first  directed  against  Pastor  Loeber,  after  the 
organization  of  Synod,  it  was  transferred  to  that  body  and 
to  Walther,  its  first  President.  It  ended  at  the  "Buffalo 
Colloquium"  of  November  20,  1866,  where  representatives 
of  the  Missouri  and  Buffalo  Synods  met  face  to  face  and  dis- 
cussed the  doctrine  (1)  of  the  Church,  (2)  of  the  ministerial 
office,  (3)  of  excommunication,  (4)  of  the  power  of  the 
ministerial  office  with  respect  to  adiaphora,  and  (5)  of  ordi- 
nation. Full  agreement  was  attained  with  eleven  members 
of  the  Buffalo  Synod,  who  thereupon  joined  the  Missouri 
Synod.  A  deplorable  controversy,  and  yet  unavoidable.  And 
the  result?  "The  assertion  of  hierarchical  principles  within 
the  Church  of  America"  was  dead.  The  principle  of  catho- 
licity so  briefly  and  magnificently  stated  in  Article  YII  of 
the  Augsburg  Confession,  asserted  and  vindicated  at  Alten- 
burg  in  1841,  at  St.  Louis  in  1843,  at  Chicago  in  1847,  was 
again  asserted  and  vindicated  at  Buffalo  in  1866,  —  not 
before  a  congregation  or  a  group  of  congregations,  but  before 
the  entire  Lutheran  Church  of  America. 

It  was  also  asserted  and  vindicated  before  the  Church  of 
Europe,  on  the  one  hand,  by  the  break  with  Pfarrer  J.  C. 
Wilhelm  Loehe  of  Neuendettelsau,  Bavaria,  the  most  gen- 
erous friend  and  benefactor  of  the  Lutheran  cause  in 
America;  and  on  the  other,  by  the  publication  of  Walther's 
book  Kirche  und  Amt  as  the  testimony  of  the  Missouri 
Synod  (convention  of  1851)  in  Germany  in  1852.  In  his 
opening  address  at  the  fourth  convention  of  Synod,  Walther, 
after  describing  Romanizing  tendencies  in  the  Church  of 
Germany  and  America,  says:  "Most  recently,  however,  we 
have  finally  been  drawn  into  serious  conflict  with  the  same 
from  two  sides."  The  one  side  was  Grabau.  The  other  side 
was  Loehe.  While  in  the  main  satisfied  with  the  activities 
and  efforts  of  the  brethren  in  the  New  World,  Loehe  could 
not  refrain  from  disapproving  what  he  called  "the  strong 
intermixing  of  democratic,  independent,  and  congregational 
principles  in  their  constitution  as  doubtful  and  deplorable." 
The  assertion  of  the  dignities  and  rights  of  all  true  believers, 


DOCTRINE   OF   THE   CHUBCH    AND    Till.    MINISIKY.  151 

whom  God  hath  made  "to  bo  king:-  and  priests  forever"  I  Rev. 
1,  6;    1  Pet.  2,  9),  used  with  such  telling  force  by   Luther 

against  the  pretensions  of  the  Roman  hierarchy,  and  written 
by  Walther  into  the  constitution  of  the  Missouri  Synod,  was 
in  Loehe's  eyes  amerikanische  Poebelherrschaft  (American 
mob-rule).  That  it  is  stated  in  Article  VII  of  the  Angus- 
tana  made  no  difference.  "Not  all  parts  of  the  Confessions 
are  of  equal  binding  force,"  said  Loehe.  There  are  "open 
questions."  "We  must  strive  for  further  doctrinal  develop- 
ment/' etc.,  etc. 

Like  Grabau  and  Stephan  before  him,  Loehe  wanted 
ein  festes  Kirchenregiment  (a  firm  church  government). 
The  three  men  had  some  things  in  common.  They  had 
a  profound  mistrust  of  the  laity.  They  had  a  fondness  for 
colonization  schemes.  They  had  great  enthusiasm  for  litur- 
gical forms.  Their  attitude  toward  the  Confessions  was 
somewhat  similar.  They  approached  them  with  preconceived 
notions,  seeking  endorsement  of  previously  formed  theories. 
They  argued:  "It  is  expedient  to  organize  so  and  so.  We 
may  do  this,  for  the  Confessions,  Luther,  and  the  Kirchen- 
ordnungen  say  so  and  so."  Walther  argued:  "The  Scripture-, 
the  Confessions,  Luther,  and  our  faithful  teachers  say  so 
and  so.  Therefore  we  must  organize  so  and  so."  With  this 
result:  Writing  to  Sihier  (Walther s  Letters,  Vol.  I,  p.  L87) 
of  his  book,  The  Correct  Form  of  a  Local  Evangelical 
Lutheran  Congregation,  Walther  says:  "This  book  is  really 
the  practical  application  of  the  principles  laid  down  in 
The  Church  and  the  Ministry.  It  showed  "that  the  very 
Lutheran  doctrine  of  the  Church  and  the  ministry  forms  the 
firmest  foundation  upon  which  a  particular  Church  (eine 
Partilmlarhirche)  may  build  itself  in  correct  form,"  and 
"that  our  old  faithful  teachers,  although  they  lived  in  a  state 
church,  under  consistorial  organization,  on  the  basis  of  their 
doctrine  of  Church,  ministry,  church  government,  etc..  did 
not  conceive  of  the  form  of  a  local  congregation,  independent 
of  the  state,  otherwise  than  it  is  found  here  represented." 

Every  possible  effort  was  made  to  prevent  a  break  with 
Loehe.     It  was  unavoidable.     It  came  in  1S52.     It  hurt,  for 


152  DOCTRINE   OF   THE   CHURCH    AND    THE    MINISTRY. 

the  Missouri  Synod  owed  Pfarrer  Loehe  much.  But  when 
it  came  to  choosing  between  a  sacrifice  of  the  truth  and 
a  sacrifice  of  grateful  friendship,  there  could  be  but  one 
choice.  As  Walther  says:  "We  therefore  need  men  who  in 
trial  have  experienced  the  excellence  (Herrlichheit)  of  the 
Word;  yea,  of  every  word;  who  know  that  in  each  eternal 
life  may  be  enclosed,  and  that  therefore  with  each  eternal 
life  may  also  be  lost;  each  must  be  defended  to  the  last 
(bis  aufs  Blut)."  (Letters,  Vol.  I.,  p.  96.)  No  man  can  call 
himself  a  Lutheran  if  he  does  not  stand  ready  to  adhere  to, 
and  confess,  the  truth  at  any  cost.  The 'break  with  Loehe 
brought  Walther  and  the  "Missourians"  much  reproach. 
It  had  to  be  borne,  and  by  Walther,  who  always  spoke  of 
Loehe  with  high  esteem,  it  was  borne  in  silence. 

Walther's  book  on  The  Church  and  the  Ministry  was  pub- 
lished at  the  request  and  order  of  the  Synod  in  1852,  the 
year  of  the  break  with  Loehe.  It  contains  (I)  Walther's 
theses,  or  sentences,  on  the  doctrine  of  the  Church  and 
(II)  the  doctrine  of  the  office,  or  the  ministry.  The  sentences 
on  the  Church  are  a  restatement  of  the  Altenburg  theses 
reordered  to  apply,  not  merely  to  the  condition  which  neces- 
sitated that  discussion,  but  generally  and  universally  in  the 
Church.  Lack  of  space  forbids  their  introduction  here  and ' 
a  critical  comparison,  which  would  seem  to  be  necessary  and 
profitable.  Suffice  it  to  say  that  the  sharpness  of  debate,  and 
especially  the  controversy  with  Grabau,  served  to  bring  about 
increased  precision  of  definition  and  clearness  of  statement. 
Thus  in  theses  VII  and  IX  he  is  plainly  rejecting  the  errors 
which  determined  all  of  Grabau's  thinking  and  prompted 
him  to  call  the  synod  he  organized  "The  Synod  of  the 
Lutheran  Church  Emigrated  from  Prussia."  The  doctrine 
of  the  ministry  is  stated  thus: 

Thesis  I. 
The   holy   office   of   preaching    (Predigtamt)    or    the   ministry 
(Pfarramt)    is  not  identical  with  that  of  the  priesthood  of  all 
believers. 

Thesis  II. 
The  office  of  preaching  or  the  ministry  is  no  human  institu- 
tion, but  an  office  instituted  by  God  Himself. 


DOCTRINE   OF   THE   CHURCH    AND   THE    MINISTRY.  153 

Thesis  III. 
The  establishment  of  the  office  of  the  ministry  is  not  optional. 
but  it  is  divinely  enjoined  upon  the  Church,  and'  until  the  end  of 
days  the  Church  is  ordinarily  bound  to  honor   it. 

Thesis  IV. 
The  office  of  the  ministry  is  no  separate  holy  estate,  like  the 
Levitical  priesthood,  standing  out  as  more  Holy  than  the  common 
estate  of  all  Christians,  but  an  office  of  service. 

Thesis  V. 

The  office  of  the  ministry  has  the  power  to  preach  the  Gospel 
and  administer  the  holy  Sacraments  and  the  power  of  spiritual 
jurisdiction. 

Thesis  VI. 

The  office  of  the  ministry  is  conferred  (uebertragen)  by  God 
through  the  congregation,  as  possessor  of  all  Church  power  or  the 
keys,  and  by  the  congregation's  divinely  prescribed  call.  The 
ordination  with  laying  on  of  hands  on  those  called  is  not  a  divine 
institution,  but  an  apostolic,  ecclesiastical  rite  and  only  a  public 
solemn  attestation  of  such  call. 

Thesis  VII. 
The  holy  ministry  is  the  power  conveyed  by  God  through  the 
congregation,  as  the  possessor  of  the  priesthood  and  all  church 
power,    to    administer   by    common    consent    (von    Gemeinschafts 
ivegcn)   in  public  office  the  rights  of  the  spiritual  priesthood. 

Thesis  VEIL 
The  office  of  the  ministry  is  the  highest  office  in  the  Church 
and  the  source  of  all  other  offices  in  the  church  (aus  welchem  alle 
andern  Kirchenaemter  fliessen) . 

Thesis  IX. 

To  the  holy  ministry  there  is  due  honor  and  unconditional  obe- 
dience whenever  the  minister  applies  the  Word  of  God  (Gottes 
Wort  fuehrt) ;  nevertheless,  the  minister  may  not  exercise 
dominion  in  the  church;  he,  therefore,  has  no  right  to  make  new 
laws,  arbitrarily  to  arrange  the  adiaphora  and  ceremonies  in  the 
church,  or  alone  and  without  previous  knowledge  on  the  part  of  the 
whole  congregation  to  impose  and  carry  out  the  sentence  of  excom- 
munication. 

Thesis  X. 

The  holy  ministry,  indeed,  has  the  divine  right  to  judge  doc- 
trine; however,  the  "laity  also  has  this  right;  for  which  reason 
laymen  have  also  seat  and  voice  with  the  ministers  in  church 
courts  and  councils. 

This  translation  is  no  doubt  stiff  and  lame.  It  lacks 
the  precise  exactness  of  Walther's  most  carefully  worded 
sentences.     Still,  one  may  get  an  idea  of  what  he  says.     His 


154  DOCTRINE   OF   THE   CHURCH    AND   THE   MINISTRY. 

opponents  promptly  seized  upon  Thesis  VI  as  being,  in  their 
judgment,  the  weakest  point  in  the  argument  and  mocked  at 
Walther's  "conveyance  doctrine  (Walthers  Uebertragungs- 
lehre)"  They  would  not  have  it  that  God  confers  the  sacred 
office  through  the  communion  of  saints  as  represented  by 
the  two  or  three  gathered  together  as  a  Christian  congrega- 
tion in  Jesus'  name.  To  their  way  of  thinking  it  was  much 
more  seemly  and  carried  with  it  greater  honor  that  the  sacred 
office  should  be  conferred  by  God  upon  ministers  through 
ministers.  And  so  they  argued  and  still  argue.  What  the 
Scriptures,  the  Confessions,  Luther,  and  all  faithful  teachers 
of  the  Church  may  say,  carries  no  weight.  With  Walther  it 
was  the  only  argument  worthy  of  consideration.  Accord- 
ingly, as  under  the  sentences  on  the  doctrine  of  the  Church, 
he  marshals  and  arrays  under  each  of  these  sentences, 
building  up  his  proof  step  by  step,  stone  by  stone,  an  over- 
whelming body  of  testimony,  citing  first  the  Scriptures,  then 
the  Confessions,  then  Luther,  then  other  faithful  teachers, 
preferably  Gerhard,  Chemnitz,  Calov,  Quenstedt,  Carpzov, 
and  then  the  councils  and  fathers  of  the  ancient  Church. 
His  list  of  authorities  quoted  fills  four  pages  and  contains 
the  names  of  the  greatest  teachers  before  and  after  the 
Reformation.  When  he  has  finished,  one  feels  that  an 
attempt  to  change  any  word  he  wrote  may  well  be  likened 
to  an  attempt  to  push  a  brick  out  of  a  solid  wall  with  one's 
finger. 

He  states  his  purpose  in  the  Vorerinnerung :  — 
"Willingly  as  we  admit  that  the  conditions  under  which 
we  live  here  in  America  have  been  of  deciding  influence  upon 
our  vividly  apprehending  the  doctrine  of  the  Church  and  the 
Ministry  as  stated  in  this  publication,  upon  our  clinging  to 
it  as  a  precious  treasure  and  now  confessing  it  before  all 
the  world,  we  must  nevertheless  just  as  positively  reject  the 
accusation  that  we  have  modified  and  molded  the  holy,  pure 
doctrine  of  our  Church  to  suit  our  conditions.  Since  we  are 
here  not  placed  under  inherited  ecclesiastical  conditions,  but, 
on  the  contrary,  are  so  placed  as  to  be  compelled  to  lay  the 
foundation  for  the  same,  and  to  be  able  to  lay  it  without 


DOCTRINE   OF   THE   CHURCH    AND    THE    MINISIKY.  155 

hindrance  on  the  part  of  what  may  exist,  these  conditions 

have  rather  compelled  us  earnestly  to  inquire  after  the  prin- 
ciples upon  which,  according  to  God's  Word  and  the  Con- 
fessions of  our  Church,  the  constitution  of  a  true  Lutheran 
congregation  (Gemeinschaft)  must  rest  and  in  accordance 
with  which  it  must  be  framed.  The  less  the  question  occu- 
pies us,  What  may  we  retain  without  sin?  but  the  question, 
How,  according  to  the  principles  laid  down  and  proved  by 
God's  Word  and  the  Confessions  of  our  Church,  must  it  be \ 
the  more  pressing  the  necessity  for  us  to  attain  clearness  and 
certainty  of  faith  with  respect  to  the  principles  of  the  doc- 
trine of  the  Church,  the  Ministry,  the  Power  of  the  Keys, 
church  government,  etc.  We  have  not  molded  the  doctrine 
of  our  Church  according  to  our  conditions,  but  we  have 
molded  these  according  to  the  doctrine  of  our  Church.  To 
him  who  doubts  this  we  cheerfully  say:  'Come  and  see,'  and 
him  who  with  astonishment  finds  principles  and  doctrines 
which  he  has  hitherto  shunned  with  horror  as  teachings  of 
religious  enthusiasts  (Schwaermereien),  presented  by  us  as 
principles  and  doctrines  of  the  Lutheran  Church,  we  can 
cheerfully  refer  to  the  proofs  we  have  adduced,  permitting 
him  the  choice  of  either  leaving  us  the  reputation  of  Lu- 
theran orthodoxy  or  denying  this  to  a  great  cloud  of  faith- 
ful witnesses  from  Luther  down  to  a  Baier  and  a  Hollaz.  .  .  . 
Now  may  the  rich  blessing  of  Him  who  regards  that  which 
is  lowly  rest  upon  this  small  gift  from  poor  America,  which 
ordinarily  asks  gifts  of  the  German  mother  country  toward 
the  upbuilding  of  our  beloved  Evangelical  Lutheran  Zion. 
Above  all,  may  this  public  action  somewhat  aid  in  the  seeking 
and  digging  out  of  the  treasures  of  utterance  and  knowledge 
which  at  present  for  so  many  are  unfortunately  hidden  in 
the  dust-covered  writings  of  our  divinely  taught  fathers. 
For  our  Church  that  would  be  a  gain  of  inexpressible  worth. 
We,  however,  to  whom  God  out  of  boundless  mercy  has  suf- 
fered to  know  the  pure  doctrine  of  His  holy  Word  by  the 
grace  of  His  Holy  Spirit  and  the  service  of  those  faithful 
servants  who  now  see  what  they  once  believed,  pray  Him  to 
keep  us,  despite  all  dazzling  wisdom  of  men  and  all  deception, 


156  DOCTRINE   OF   THE   CHURCH    AND    THE    MINISTRY. 

in  His  truth,  and  render  to  Him  thanks,  praise,  land,  and 
honor  through  Jesus  Christ,  our  Lord  and  Savior,  Amen." 

Again,  he  says:  "America,  poor  in  theological  learning, 
Germany  rich,  and  yet  the  rich  treasure  of  utterance  and 
knowledge  hidden  in  the  dusty  tomes  of  our  faithful  fathers, 
the  finding  of  which  is  great  gain.  We  should  be  grateful 
and  faithful,  putting  to  use  whatever  talent  we,  by  God's 
grace,  may  have  received,  even  offering  any  small  gift  we 
may  possess  to  the  mother  country  —  all  for  the  upbuilding 
of  our  beloved  Evangelical  Lutheran  Zion." 

This  was  his  one  thought,  the  one  desire  of  his  heart, 
the  spirit  which  fired  his  soul.  Whether  he  writes  into  the 
constitution  of  the  Missouri  Synod  this  ground  for  its  organi- 
zation: "The  preservation  and  cultivation  of  the  unity  of 
the  pure  Confession  (Eph.  4,  3 — 6;  1  Cor.  1,  10),  and  the 
common  warding  off  of  separatistic  and  sectarian  confusion 
(Kom.  16, 17),"  whether  he  writes  to  Sihler  of  the  constitu- 
tion, speaking  of  "the  most  careful  preservation  of  true 
catholicity  and  an  avoidance  of  all  separatism,"  or  whether 
he  speaks  of  "the  final  realization  of  one  united  Evangelical 
Lutheran  Church  of  North  America"  (foreword  of  Lehre 
und  Wehre,  Vol.  II),  it  all  has  one  purpose:  the  upbuilding 
of  our  beloved  Church.  It  is  from  this  view-point  that 
Kirche  und  Ami  must  be  read,  and  again  it  is  from  this 
view-point  that  we  must  try  to  measure  the  result  not  only 
of  its  publication,  but  of  everything  connected  with  or  re- 
sulting from  it. 

As  far  as  Europe  is  concerned,  the  tangible  results  are 
small.  The  Church  of  Germany  not  only,  as  Walther  put 
it,  "lived  in  inherited  ecclesiastical  conditions,"  but  its 
leaders,  to  quote  Walther  again,  "were  not  minded  to  seat 
themselves  with  childlike  simplicity  at  the  feet  of  our  old 
teachers."  (Letters,  Vol.  I,  p.  78.)  Their  great  word  and  aim 
was  Fortentwiclclung  (progressive  development).  While  in 
their  theological  journals  they  recognized  the  diligence  and 
painstaking  scholarship  which  had  gone  into  the  writing  of 
Kirche  und  And,  their  criticism,  generally  speaking,  may  be 
summed  up  in  the  statement:    "He  has  produced  nothing 


DOCTRINE    OF    THE    CHURCH    AND    THE    MI.MSIKY.  157 

new."  That,  to  their  way  of  thinking,  was  condemnation 
enough.  Whether  or  not  the  position  taken  and  the  principles 
laid  down  were  Scripturally  correct  and  true  did  not  enter 
into  consideration  with  them.  That  it  might  be  their  duty 
to  reorganize  their  churches  according  to  these  principles, 
and  thus  establish  in  correct  form  "an  Evangelical  Lutheran 
congregation  independent  of  the  state,"  hardly  entered  their 
minds.  If  the  thought  did  come  to  them,  it  was  brushed 
aside  as  being  so  inexpedient  and  impossible  as  to  deserve 
no  serious  consideration,  much  less  any  expenditure  of  effort 
or  energy.  At  this  moment,  when  all  their  "inherited  eccle- 
siastical conditions"  have  utterly  broken  clown,  it  would  seem 
that  they  are  no  more  ready  than  they  were  to  sit  "with 
childlike  simplicity  at  the  feet  of  our  old  teachers."  The 
crushing  catastrophe  which  came  upon  them  through  the 
World  War  may  have  changed  some  things,  but  it  did  not 
change  that.  They  are  still  trying  to  produce  or  evolve 
something  new,  without,  however,  being  able  to  decide 
whether  this  new  form  of  organization  is  to  be  a  StaatsMrche, 
a  Yolkskirche,  or  a  Freihirche.  Judged  by  these  outward 
and  visible  signs,  the  result  in  Germany  of  Walther's  Kirche 
und  Amt,  together  with  its  realization  in  the  organization 
and  administration  of  the  Church  in  America,  would  seem 
to  be  small. 

In  an  attempt  to  gauge  results  in  the  Church  of  America, 
it  will  be  necessary  to  distinguish  between  the  Missouri 
Synod  with  those  bodies  affiliated  with  it  in  the  Synodical 
Conference,  on  the  one  hand,  and  those  Lutheran  bodies  now 
organized  into  one  federation:  the  General  Council,  the 
United  Synod  of  the  South,  and  the  General  Synod,  on  the 
other.  It  will  also  be  necessary  to  study  the  organization 
and  development  of  those  independent  synods  which  came 
into  direct  contact  with  Missouri:  the  Buffalo  Synod,  the 
Iowa  Synod,  the  Ohio  Synod,  and  the  Norwegian  Synod,  as 
well  as  the  Scandinavian  and  other  synods.  Such  a  study 
will  show  that  all  these  bodies  were  in  some  measure  affected 
and  influenced  by  Walther's  resolve,  when  it  came  to  deter- 
mining the  correct  form  of  an  "Evangelical  Lutheran  church 


158  DOCTRINE    OF    THE    CHURCH    AND    THE    MINISTRY. 

independent  of  the  state,"  to  sit  "with  childlike  simplicity 
at  the  feet  of  our  old  teachers."  The  fullest  appreciation 
on  the  part  of  a  fellow  church  leader  was  that  so  generously 
accorded  by  Dr.  Charles  Porterfield  Krauth  of  the  General 
Council.  How  far  his  teachings  influenced  the  General 
Council  and  the  synods  now  federated  with  it  in  the  "Merger" 
would  have  to  be  determined  by  a  study  of  their  constitutions, 
synodical  resolutions,  and  synodical  practise.  In  general  it 
will  be  found  that  it  was  not  easy  for  them  wholly  to  shake 
off  the  influence  of  their  "inherited  ecclesiastical  conditions." 
Still,  this  should  be  said:  When,  in  the  year  immediately 
preceding  the  four-hundredth  anniversary  of  the  Reforma- 
tion, the  pastors  of  the  Missouri  Synod,  the  General  Synod, 
and  the  Ohio  Synod  residing  in  and  near  Baltimore  and 
Washington  met  in  free  conference  "for  the  promotion  of 
Christian  unity  through  doctrinal  discussions  based  upon  the 
inspired  Word  of  God  and  the  Confessions  of  the  Evangelical 
Lutheran  Church,"  it  was  unanimously  agreed  to  center  the 
discussions  upon  Article  YII  of  the  Augsburg  Confession. 
More  encouraging  still  was  the  fact  that  each  point  developed 
by  the  essayist,  whose  thorough  study  of  Walther  eminently 
qualified  him  to  lead  these  discussions,  was,  after  fullest  pos- 
sible consideration,  unanimously  adopted  by  a  rising  vote  of 
all  pastors  in  attendance.  Even  more  encouraging  was  the 
fact  that  these  discussions  were  bringing  forth  fruit  as 
exemplified  by  the  attitude  taken  by  some  of  the  pastors  over 
against  the  local  ministerial  union  and  the  abortive  attempts 
of  that  heterogenous  body  to  arrange  a  Reformation  Day 
celebration  for  the  year  1917.  It  is  a  pity  that  these  con- 
ferences were  discontinued.  It  is  an  even  greater  pity  that 
the  excessive  and  unconquerable  modesty  of  the  essayist  pre- 
vented a  publication  of  these  proceedings.  They  would  have 
supplied  gratifying  proof  that  the  leaven  of  Altenburg  is 
still  working  and  spreading  in  the  Lutheran  Church  of 
America.  God  speed  the  day  when  the  whole  lump  shall 
have  been  leavened,  when,  as  Walther  put  it,  we  may  see 
"the  final  realization  of  one  united  Evangelical  Lutheran 
Church  of  North  America" ! 


DOCTRINE    OF    THE    CIIUKCir    AM.    TIIK    MI.MSTKV.  \  "  |  I 

The  two  publications  Kirche  und  Ami  and  Die  rechte 
Gestalt  were  followed  by  a  discussion,  led  by  Walther,  a1  the 
session  of  the  General  Body  at  St.  Louis  in  L866  of  the  theme, 
"The  Evangelical  Lutheran  Church,  the  True  Visible  Church 

upon  Earth."     For  thirteen  years  he  elaborated,  a1   thi 

sions  of  the  Western  District,  a  theme  which  rings  out  like 
a  paean  of  victory:  "Only  through  the  doctrine  of  the 
Evangelical  Lutheran  Church  God  alone  is  given  nil  glory 
—  an  irrefutable  proof  that  her  doctrine  is  true."  He  com- 
pleted this  magnificent  work  in  1886,  as  it'  it  were  closing 
his  life  (he  died  May  7,  1887),  with  the  motto  which  had 
inspired  his  very  thought  and  deed:  "Soli  Deo  gloria!"  In 
the  foreword  of  his  book  Die  rechte  Gestalt  he  wrote  these 
words:  "Finally  let  it  be  said  that  the  reader  is  herewith 
not  offered  something  untried  for  new  organization  experi- 
ments, but  a  form  or  organization  is  presented  which  has 
existed  here  for  twenty-four  years,  and  under  which  by  God's 
grace,  a  not  insignificant,  but  year  by  year  increasing  num- 
ber of  congregations  have  been  established,  and  are  still  being 
established,  which  in  one  faith  and  confession  and  in  the 
work  of  love  are  outwardly  firmly  united  and  are  riehly 
blessed."  It  is  a  repetition  of  his  "Come  and  see!"  in  the 
foreword  of  Kirche  und  Amt.  Let  us  change  the  "twenty- 
four"  to  seventy-five,  and  the  words  may  still  stand.  Soli 
Deo  gloria! 

A  very  able  pastor  of  another  synod,  in  private  conversa- 
tion some  years  ago,  offered  this  explanation  for  the  wonder- 
ful development  of  the  Missouri  Synod  as  compared  with 
other  Lutheran  church-bodies  organized  years  before  1847: 
"The  Missouri  Synod  had  bigger  men."  The  founders  of  the 
Synod  were  indeed  big  men.  That  explanation,  however. 
does  not  explain.  Dr.  Henry  Eyster  Jacobs,  in  his  Lutherans 
in  America,  written  for  the  American  Church  History  series, 
comes  nearer  the  truth  when  he  heads  the  chapter  describing 
the  organization  and  growth  of  the  Missouri  Synod :  "The 
Confessional  Reaction."  That  is  better.  But  even  that  does 
not  fully  explain.  It  must  not  be  overlooked  that  the  Mis- 
souri Synod,  from  its  weakest  beginnings  at  the  Altenburg 


160  MISSOURI   AND    IOWA. 

Debate,  stood  not  only  for  unqualified  acceptance  of,  and 
adherence  to,  the  Confessions,  but  for  their  unfaltering  appli- 
cation and  fullest  possible  realization  in  the  organization, 
government,  and  administration  of  the  Church  in  America. 
It  stood  for  a  confession  of  faith,  for  "the  preservation  and 
cultivation  of  the  unity  of  the  pure  confession  and  the 
common  warding  off  of  separatistic  and  sectarian  confusion." 
It  stood  for  a  principle  of  organization,  for  "the  protection 
and  the  guarding  of  the  rights  and  duties  of  pastors  and 
congregations."  (Sy nodical  Constitution,  chapter  1,  par.  4.) 
It  would  therefore  seem  that  any  attempt  to  explain  the 
growth  and  development  of  the  Missouri  Synod  must  lay 
equal  stress  upon  these  two  points,  both  tersely,  yet  fully  and 
explicitly  stated  in  Article  VII  of  the  Augsburg  Confession, 
elaborated  in  Kirche  und  Amt  and  applied  in  Die  rechte 
Gestalt.  As  one  does  that,  one  may  somewhat  adequately 
explain  the  growth  and  development  of  the  Missouri  Synod. 
But  "lest  we  forget"  —  Soli  Deo  Gloria  ! 


Missouri  and  Iowa. 

Prof.  John  H.  C.  Fritz,  Concordia  Seminary,  St.  Louis,  Mo. 

The  very  cordial  and  brotherly  relation  between  our  early 
pioneers  and  those  of  the  Iowa  Synod,  the  common  work 
which  both  did  in  the  early  history  of  our  Lutheran  Church 
in  this  country,  and  our  indebtedness  to  the  father  of  the 
Iowa  Synod,  Pastor  Wilhelm  Loehe  of  Neuendettelsau,  are 
sufficient  reasons  for  a  special  chapter  on  "Missouri  and 
Iowa"  in  a  series  of  chapters  written  upon  the  occasion  of 
the  seventy-fifth  anniversary  of  our  Missouri   Synod. 

For  the  very  same  reasons  it  is  highly  regrettable  that 
the  Iowa  Synod  was  ever  organized,  and  that  for  almost 
seventy-five  years  the  work  which  was  originally  done  in  com- 
mon and  in  brotherly  unity  was  carried  on  along  divided 
lines  and  with  hard-fought  doctrinal  controversies. 

Two  pastors,  Grossmann  and  Deindoerfer,  Gottlob  Am- 
man and  family,  two  students,  and  a  few  young  people 
left  the  colony  in  Michigan,   in   September,   1853,  and,   in 


MISSOURI   AND    IOWA.  1  g  1 

October,  crossed  the  Mississippi  River  at  Dubuque;  the 
majority  of  those  whom  Loehe  had  scut  to  the  colony  in 
Michigan  remained  not  only  with  the  colony,  but  with  our 
Synod.1)  And  August  24,  1854,  the  Iowa  Synod  was  or- 
ganized by  only  four  men:  Pastors  Gr.  Grossmann,  J.  Dein- 
doerfer,  S.  Fritschel,  and  Candidate  M.  Schueller,  the  two 
last  named  having  just  arrived  from  Europe.  It  is  a  pity 
that  these  few  permitted  themselves  to  be  influenced  to  such 
an  extent  by  Loehe  that  they  could  not  see  their  way  clear 
to  remain  with  us.  We  still  much  deplore  this  fact,  but  pray 
that  the  overtures  which  are  being  made  at  the  present  ti un- 
to bring  about  doctrinal  harmony  between  us  may  with  the 
help  and  grace  of  God  not  prove  unsuccessful. 

The  acquaintance  of  Loehe,  the  father  of  the  Iowa  Synod, 
with  the  pioneers  of  our  Synod  and  the  moral  and  financial 
support  which  was  given  us  by  him  and  through  his  influence, 
was  the  result  of  a  call  for  help  extended  by  Wyneken  in 
1841  in  behalf  of  the  stray  Lutherans  in  this  country.2) 
A  society  in  Hannover  printed  and  published  Wyneken's  call 
for  help,  and  in  this  way  it  came  also  into  the  hands  of  Loehe, 
who  at  once  in  the  Noerdlingen  Sonntagshlatt,  edited  by  his 
friend,  Pastor  Fr.  Wucherer,  made  an  earnest  plea  for  the 
thousands  of  Lutheran  families  in  North  America  who  were 
sorely  in  need  of  proper  spiritual  care.3)  So  much  interested 
was  Loehe  in  the  work  of  the  Lntheran  Church  in  this 
country  that  in  1843  he,  together  with  his  friend  Wucherer, 
published  a  special  paper  in  its  behalf,  Kirchliche  Mittei- 
lungen  aus  unci  ueber  Nordameril-a,  which  was  circulated 
in  8,000  copies. 

Loehe's  original  intention  was  not  to  send  preachers,  but 


1)  Quellen  unci  Dokumente,  Geo.  J.  Fritschel,  p.  130. 

2)  Wyneken,  having  learned  the  spiritual  needs  of  his  country- 
men on  this  side  of  the  Atlantic  through  missionary  magazines  in 
the  Old  World,  had  landed  at  Baltimore  about  half  a  year  before 
the  Saxons  had  arrived  in  1838  and  1839  at  New  Orleans,  from 
which  place  they  had  gone  up  the  Mississippi  to  St.  Louis  and 
Perry  County. 

3)  Gesch.  d.  ev.-luth.  Syn.  v.  Iowa  u.  a.  St.,  J.  Deindoerfer,  p.  7. 

EBENEZER.  11 


162  MISSOURI   AND   IOWA. 

teachers  to  America  to  relieve  the  spiritual  distress  of  the 
children  of  the  immigrants  and  save  them  for  the  Church. 
But  when  two  men,  Ernst  and  Burger,  Wyneken's  and  Loehe's 
first-fruits,  arrived  at  New  York,  Prof.  Winkler  of  the  theo- 
logical seminary  of  the  Ohio  Synod,  whom  they  met  at 
Pastor  Stohlmann's,  persuaded  them  to  go  with  him  to 
Columbus,  O.  Columbus  was  so  well  pleased  with  these 
young  men  whom  it  had  picked  up  in  New  York  that  it 
requested  Loehe  to  send  more  of  them.  He  did  so.  Some 
joined  the  Ohio  Synod  and  others  the  Michigan  Synod.4) 
Loehe's  connection  Avith  these  synods  was  but  of  short 
duration.  Both  proved  at  that  time  to  be  unsound  in  doc- 
trine. Since  the  theological  seminary  of  the  Ohio  Synod  at 
Columbus  could  no  longer  be  used  to  educate  preachers  and 
pastors  for  the  large  mission-field  in  which  Loehe  and  his 
men  were  interested,  it  became  necessary  to  establish  a  new 
theological  seminary.  At  the  suggestion  of  Dr.  Sihler,  who 
had  left  the  Ohio  Synod  and  had  become  the  successor  of 
Wyneken  at  Fort  Wayne,  Loehe  consented  to  have  a  theolog- 
ical school  established  at  Fort  Wayne,  and  in  1846  a  semi- 
nary was  opened  in  rented  quarters  with  an  enrolment  of 
eleven  students  under  the  leadership  of  Sihler.  Soon  there- 
after land  and  buildings  were  purchased  with  moneys  which 
had  largely  been  collected  by  Loehe  and  his  friends.  When 
our  Synod  was  organized  in  the  following  year  at  Chicago, 
Loehe,  upon  our  request,  turned  over  the  seminary  to  our 
Synod  with  the  proviso  that  the  seminary  ever  serve  the 
Lutheran  Church,  that  it  remain  German,5)  and  that  it  ever 


4)  The  Michigan  Synod  had  been  founded  by  a  certain  Pas- 
tor Schmidt,  who  served  a  number  of  congregations  near  Ann 
Arbor,  whose  members  had  emigrated  chiefly  from  Wuerttemberg. 
Through  Loehe's  connection  with  Schmidt  the  Frankenmuth  colony 
was  founded.  In  1845  Pastor  Aug.  Craemer  arrived  there  with 
a  number  of  families. 

5 )  What  was  meant  was,  no  doubt,  that  German  be  used  as  the 
medium  of  instruction.  Loehe's  reason  for  this  was  the  same  fear 
which  men  in  our  Synod  formerly  had,  namely,  that  the  use  of  the 
English  language  would  introduce  the  literature  of  the  sects  and 
thereby  their  false  doctrines. 


MISSOURI    AND    IOWA.  \Q£ 

continue  to  be  ein  Nothelfer seminar,  that  is,  a  seminary 
which  by  a  short  course,  in  a  few  years,  prepares  nun  for  the 
ministry.  After  fourteen  years  the  Fort  Wayne  Seminary 
was  removed  to  St.  Louis,  where  it  was  not  merged,  bnl  com- 
bined with  Concordia  Theological  Seminary  until  1874  and 
1875,  when  it  was  moved  to  Springfield,  111.,  where  last  year 
its  seventy-fifth  anniversary  was  celebrated.  During  this 
time  1540  candidates  for  the  ministry  were  graduated  from 
it;  and  the  original  stipulations  made  by  Loehe  are  still  in 
force,  with  the  exception  that  English  is  now  also  used  as 
a  medium  of  instruction,  and  that  the  students  arc  trained 
to  preach  the  Gospel  not  only  in  the  German,  but  also  in 
the  English  language,  and  in  other  languages,  which,  while 
not  conforming  to  the  letter  of  Loehe's  transfer,  we  believe 
would  meet  wnth  his  approval  if  he  were  living  to-day. 

As  early  as  1844  Loehe  sought  to  get  in  touch  with  the 
Saxons  at  St.  Louis.  When,  in  that  year,  he  sent  G.  W.  Hatt- 
staedt  to  America,  he  asked  him  to  visit  these  in  person. 
Iiattstaedt,  however,  being  prevented  from  so  doing,  asked 
Sihler  and  Ernst  to  attend  to  the  matter.  This  was  done  by 
way  of  correspondence.  A  favorable  answer  was  received 
and  a  copy  sent  to  Loehe,  who  by  this  reply  and  by  copies  of 
Der  Lutheraner,  which  Walther  had  edited  since  1844,  was 
encouraged  in  believing  that  he  and  the  Saxons  could  work 
hand  in  hand.6)  When  in  1846  a  draft  of  a  synodical  con- 
stitution was  discussed  at  Fort  Wayne,  Loehe's  men  were 
present.  This  constitution  was  adopted  when  our  Synod 
was  organized  in  the  following  year  at  Chicago.  Deindoerfer, 
in  his  history  of  the  Iowa  Synod,  says:  "It  is  indeed  sur- 
prising that  in  such  an  important  matter  as  the  adoption  of 
a  synodical  constitution,  in  which  the  peculiar  doctrine  of  the 
ministerial  office,  as  taught  by  Dr.  Walther,  was  clearly 
stated,  the  pupils  and  friends  of  Loehe  did  not  even  stop  to 
ask  those  by  whom  they  had  been  sent  for  their  opinion  and 
their  advice." 7)     Loehe  was  not  well  pleased,  but  he   was 


6)  Fritschel  and  Deindoerfer,  I.  c,  pp.  15.  37. 

7)  Deindoerfer,  I.  c,  p.  17. 


164  MISSOURI   AND   IOWA. 

satisfied  for  the  time  being  to  let  his  men  work  under  a  con- 
stitution which  did  not  in  all  respects  have  his  approval. 

The  issue  on  which  Loehe  and  the  few  men  who  organized 
the  Iowa  Synod  finally  separated  from  the  Missouri  Synod 
was  that  of  the  Church  and  the  Ministerial  Office.  Loehe 
took  an  intermediate  position  between  the  Missourians  and 
Grabau  with  strong  leaning  towards  Grabau.  He,  like  Gra- 
bau,  did  not  believe  that  every  Christian  has  all  the  rights 
and  privileges  of  the  Office  of  the  Keys,  nor  that  the  Chris- 
tians, as  spiritual  priests,  transfer  their  rights,  when  calling 
a  pastor,  to  such  pastor  for  public  administration,  and  that 
in  this  wise  the  office  of  the  ministry  is  established  in  a  con- 
gregation, and  that,  therefore,  the  office  of  the  ministry  is  de- 
rived from  the  spiritual  priesthood  of  believers.  Not  through 
the  local  congregation,  said  Loehe,  but  through  the  Church, 
that  is,  through  the  congregation  and  the  clergy,  the  Lord 
calls  and  ordains  men  for  the  ministry.  Loehe  believed  that, 
according  to  the  Scripture,  the  clergy  (das  Ministerium)  is 
entitled  to  a  voice  in  the  calling  of  a  pastor,  and  he  was  not 
satisfied  to  admit  that  ordination  was  simply  a  church  cere- 
mony, which  publicly  attested  the  validity  of  the  call.  He, 
however,  did  not  agree  with  Grabau  in  believing  that  church- 
members  must  obey  their  pastor  in  all  things  which  are  not 
contrary  to  the  Word  of  God,  nor  did  he  approve  of  Grabau's 
papistic  doctrine  of  excommunication.  Loehe,  however,  was 
not  of  the  opinion  that  the  existing  differences  were  a  de- 
parture from  the  Lutheran  doctrine  and  constituted  a  cause 
for  a  rupture. 

As  early  as  1850  Loehe  already  intimated  that  the  time 
had  perhaps  come  when  he  would  be  compelled  to  carry  on 
his  work  apart  from  the  Missouri  Synod  in  another  territory 
of  North  America.  "At  any  rate,"  said  Loehe,  "although  we 
do  not  agree  with  our  brethren  in  North  America.,  we  shall 
let  charity  and  peace  prevail  toward  them."  8)  In  1851  our 
Synod  had  extended  an  invitation  to  Loehe  to  come  to  its 
convention  at  Milwaukee;    and  when  Loehe  could  not  come, 


8)  Deindoerfer,  I.  c,  p.  23. 


MISSOURI    AND    IOWA.  1  ( | ,", 

Synod  sent  Walther  and  Wyneken  to  Germany,  where,  besides 

attending  to  other  things,  they  should  also  confer  with  Loehe. 
Although  Loehe  did  not  fully  agree  with  Walther  and 
Wyneken,  he  was  hopeful  as  to  the  future;  but  when,  in  the 
mean  time,  the  Missourians  of  the  colony  in  Michigan  insisted 
that  their  doctrine  of  the  Church  and  the  ministerial  office 
was  that  of  the  Bible,  and  when  at  this  time  Grabau  visited 
Loehe  in  person,  the  break  with  the  Missourians  could  no 
longer  be  averted.  The  result  was  that  a  few  people  who 
sided  with  Loehe  left  Michigan  and  journeyed  to  Iowa.9) 

When  the  Iowa  Synod  was  organized  by  four  men  in  the 
unfinished  parsonage  at  St.  Sebald,  Iowa,  August  24,  1854, 
a  constitution  was  not  adopted,  although  the  meetings  were 
mainly  devoted  to  a  discussion  of  the  principles  on  the  basis 
of  which  the  new  synod  was  to  operate.  "In  view  of  the 
importance  as  also  of  the  difficulty  of  drafting  a  formal 
synodical  constitution,"  10)  only  a  fe^v  paragraphs,  by  which 
the  new  synod  was  to  be  guided  in  its  work,  were  agreed  upon. 
The  first  of  these  paragraphs  reads:  "Synod  accepts  all  the 
Symbolical  Books  of  the  Evangelical  Lutheran  Church,  be- 
cause it  believes  that  all  their  symbolical  decisions  of  dis- 
putable questions  which  had  arisen  before  or  during  the  time 
of  the  Eeformation  were  made  in  accordance  with  the  Word 
of  God.  But  because  within  the  Lutheran  Church  there  are 
different  tendencies  (verschiedene  Richtungen),  Synod  de- 
clares itself  in  favor  of  that  tendency  which,  by  means  of  the 
Confessions  and  on  the  basis  of  the  Word  of  God,  strives 
toward  a  greater  completeness  (einer  groesseren  Vollendung 
entgegenstrebt).^    (Italics  our  own.) 

The  uncertainty  and  the  lack  of  definiteness  manifested 
in  this  basic  principle  not  only  characterize  Loehe  and  the 
Iowa  Synod  from  its  very  inception,  but  were  the  very  source 
of  their  weakness,  and  offer  the  explanation  for  their  peculiar 
doctrinal  attitude,  and  their  failure  to  understand  and  ap- 
preciate Walther   and  the   Missourians,   wno,    after   having 


9)  It  makes  interesting  reading  when  we  are  told  that  an  acre 
of  land  in  Iowa  at  that  time  sold  for  $1.25. 
10)  Fritschel,  I.e.,  p.  131. 


166  MISSOURI    AND    IOWA. 

thoroughly  examined  a  doctrine  in  the  light  of  the  Word  of 
God,  made  not  only  very  clear  and  definite  statements,  but 
were,  like  Luther  at  Worms  and  at  Marburg,  unyielding  in 
their  position,  knowing  that  if  they  pleased  men,  they  would 
not  be  the  servants  of  Christ. 

For  favoring  that  peculiar  tendency  which  permits 
a  churchman  to  consider  as  an  open  question  what  the  Bible 
teaches,  but  what  has  not  yet  been  symbolically  defined  by 
the  Lutheran  Church,  the  Iowa  Synod  was  early  taken  to 
task.  It,  therefore,  later  did  not  embody  the  "peculiar 
tendency"  principle  in  its  constitution,  but,  says  Deindoerfer, 
the  Iowa  Synod  "did  thereby  not  abandon  its  tendency  and 
its  peculiarity,  and  will  —  God  grant  it  —  never  abandon  it : 
Synod  will  not  refuse  to  accept  any  good  which  God  may  in 
the  future  by  His  Spirit  give  unto  His  Church,  but  be  ready 
to  receive  it."  n) 

Psychologically  we .can  readily  understand  and  explain 
why  the  Iowa  Synod  classifies  a  doctrine  as  belonging  to 
"subordinate  doctrinal  questions,"  while  with  us  it  is  put  in 
a  class  with  the  paramount  issues;  and  why  Iowa  speaks  of 
the  "intolerance"  of  the  Missouri  Synod,  while  that  very  "in- 
tolerance" is  with  us  a  matter  of  conscience.  The  situation 
between  Missouri  and  Iowa  is  similar  to  that  between  Luther 
and  the  later  Melanchthon. 

But  what  we  can  readily  understand  and  explain  psycho- 
logically we  cannot  readily  understand  and  condone  from 
a  Biblical  point  of  view,  and,  which  is  equivalent,  from  the 
point  of  view  which  a  Lutheran  must  take  who  would  be  true 
to  the  principles  of  the  Reformation  and  to  the  Confessions 
of  the  Lutheran  Church. 

True  to  its  peculiar  doctrinal  tendency,  the  Iowa  Synod, 
in  its  answer  given  at  Toledo  in  1867  to  the  question,  "What 
is  necessary  for  unity  in  the  Church?"  declared:  "There 
never  has  been  an  absolute  doctrinal  unity  in  the  Church, 
and  it  ought  not  to  be  made  a  condition  of  church-fellow- 
ship." 12)     Iowa  makes  Luther  sponsor  for  this  peculiar  posi- 


11)  I.  c,  p.  42.  12)  Deindoerfer,  I.  c,  p.  127. 


MISSOURI  AND  IOWA.  1G7 

tion.13)  But  Luther  not  only  said:  "There  is  not  a  clearer 
book  written  upon  earth  than  the  Holy  Scripture,"14)  hut: 
"Where  there  is  no  true  unity,  there  certainly  both  part-  can- 
not be  the  true  Church."15)  Again  he  says:  "Christiana 
should  insist  upon  unity  of  the  Spirit."  lf>)  And  again : 
"Even  as  the  Sacramentarians  highly  extol  unity  in  reference 
to  the  [Christian]  life,  so  we  must  make  unity  of  doctrine 
and  faith  stand  out/'17)  The  variations  as  to  doctrine  in 
Luther's  writings  are  chiefly  due  to  his  deeper  knowledge  of 
the  Scripture  in  later  years  over  against  that  of  his  early 
career,  as  he  himself  tells  us,  and  partly  to  the  fact  that 
Luther  also  was  not  infallible,  never,  however,  to  any  indif- 
ferent or  compromising  attitude  on  his  part.  Not  only  his 
writings,  but  also  his  work  as  a  Reformer  corroborate 
this  fact. 

At  that  very  synod  in  Toledo,  in  1867,  at  which  certain 
theses  with  reference  to  church  unity  were  adopted,  Iowa  de- 
cided to  ask  the  Missouri  Synod  for  a  colloquy  in  order  to 
discuss  the  doctrinal  differences  between  the  two  synods. 
This  request  was  cheerfully  granted  by  our  Synod,  and  the 
colloquy  was  held  at  Milwaukee,  November  13 — 18,  1867.  It 
is  noteworthy  that  one  of  the  reasons  that  prompted  Iowa  to 
ask  for  this  colloquy  was  the  fact  that  some  pastors  of  the 
Iowa  Synod  were  favorably  disposed  toward  the  Missouri 
■Synod,  or,  as  Deindoerfer  puts  it,  "dass  manche  Pastoren  der 
Synode  sich  in  bedenklicher  Weise  zu  Missouri  neigten."  ls) 
At  the  colloquy  the  attitude  of  both  synods  to  the  Confessions, 
the  so-called  open  questions,  and  some  differences  in  the  doc- 
trine of  eschatology  were  discussed.  Lack  of  time  prevented 
a  discussion  of  that  doctrine  on  which  Iowa  and  Missouri 
originally  separated,  the  doctrine  of  the  Church  and  the 
ministerial  office. 

An  agreement  was  not  arrived  at.  Iowa  would  not  admit 
that  the  doctrines  as  to  the  observance  of  Sunday  (whether 
or  not  a  certain  day  was  commanded),  as  to  the  first  resur- 


13)  Deindoerfer,  I.  c,  p.  126.  14)  St.  L.  5,  334. 

15)  St.  L.  12,  740.  16)  St.  L.  12,  898. 

17)  St.  L.  9,  727.  18)  L.  c,  p.  128. 


168  MISSOURI   AND   IOWA. 

rection,  Rev.  20,  and  as  to  Antichrist  must  be  considered 
symbolically  fixed  in  the  Lutheran  Church  and  classed  as 
articles  of  faith.  For  the  term  "open  questions"  the  Iowaans 
were  ready  to  substitute  that  of  "problems,"  but  while  the 
colloquists  agreed  that  there  are  open  questions,  or  problems, 
namely,  such  things  as  are  not  definitely  or  not  all  taught  in 
the  Scriptures,  they  did  not  agree  as  to  what  could  be  counted 
among  such  problems. 

In  the  year  1873^  at  Davenport,  Iowa,  the  Iowa  Synod, 
upon  the  request  of  one  of  its  conferences,  made  an  official 
statement  of  its  doctrinal  relation  to  the  Missouri  Synod. 
Space  forbids  us  to  reprint  the  twenty-one  paragraphs  which 
were  adopted.  Nor  is  it  necessary,  for  they  give  only  a  sum- 
mary statement  and  contain  nothing  essentially  new.  In 
fact,  Deindoerfer  says:  "With  this  declaration,"  referring 
to  those  twenty-one  articles,  "the  result  of  the  Milwaukee 
colloquy  was  accepted  by  Synod."  19) 

Prior  to  the  synodical  meeting  at  Madison,  Wis.,  in  1875, 
there  were  serious  disturbances  in  the  Iowa  Synod,  which 
made  it  necessary  that  at  Madison  the  Iowa  Synod  should 
again  officially  state  its  position  over  against  Missouri.  This 
was  done  in  the  Madison  theses,  consisting  of  eight  para- 
graphs. Although  in  the  course  of  years  some  slight  modi- 
fications were  made  in  Iowa's  doctrinal  position,  yet  also  at 
Madison  the  Iowa  Synod  desired  to  have  it  distinctly  under- 
stood that  essentially  it  had  not  changed  its  position  over 
against  Missouri. 

In  1879  Iowa  celebrated  its  twenty-fifth  anniversary.  At 
its  synodical  meeting  a  number  of  theses  were  discussed  and 
adopted  in  which  the  synod  stated  the  purpose  of  its  organi- 
zation and  in  a  general  way  restated  its  doctrinal  position. 
Thesis  No.  10  reads :  — 

"The  occasion  for  the  formation  of  the  Evangelical  Lu- 
theran Synod  of  Iowa  was  given  by  the  intolerance  of  the 
Missouri  Synod.  In  the  controversy  with  reference  to  some 
parts   of  the   doctrine   of  the   Church   and   the   ministerial 


19)  L.c,  p.  136. 


MISSOURI   AND   IOWA.  169 

office  Pastor  Loehe  had  voiced  certain  opinions  which  were 
not  in  accord  with  certain  theses  of  the  Missouri  Synod. 
Although  Loehe's  opinions  were  not  contrary  to  the  faith  of 
the  Church  and  to  her  Confessions,  yet  the  Missouri  Synod 
could  not  bear  with  him  and  his  men.  Later  certain  diver- 
gent opinions  in  eschatological  doctrines  were  also  made 
a  matter  of  controversy. 

"As  a  result  our  Synod  was  from  its  very  beginning  per- 
suaded to  make  a  distinction  between  such  articles  in  the 
Confessions  of  the  Evangelical  Lutheran  Church  as  are 
necessary  articles  of  faith  (Glaubenslehren)  and  such  other 
doctrines  (LehrpunTcten)  as  are  not  doctrines  necessary  for 
salvation ;  and  our  Synod  has  considered  it  one  of  her  duties 
very  earnestly  and  emphatically  to  teach  as  an  important 
truth  .  .  .  b)  that  there  are  doctrines,  even  doctrines  of  the 
Bible  [italics  our  own],  concerning  which  members  of  our 
Church  may  hold  different  views  and  convictions  without 
thereby  being  compelled  to  refuse  each  other  church-fellow- 
ship; and  that  these  are  the  very  doctrines  for  the  sake  of 
which  the  Missourians  adjudge  us  to  be  heretical.  In  such 
matters  unity  should  indeed  be  sought;  but  it  is  not  ab- 
solutely required,  as,  in  the  doctrines  of  faith  (Glaubens- 
lehren)." 20) 

We  have  quoted  this  to  show  that  Iowa  maintained  its 
position  which  characterized  it  from  the  very  beginning. 
Iowa  desired  to  be  Lutheran ;  but  while  it  was  not  willing  to 
grant  as  wide  a  berth  for  Lutheranism  as  was  found  with  the 
Eastern  synods,  it  regarded  the  Lutheranism  of  the  Missouri 
Synod  as  much  too  narrow. 

When  Missouri  was  drawn  into  the  controversy  on  election 
and  conversion,  Iowa  felt  that,  for  the  information  of  its 
congregations  and  in  order  to  go  on  record  as  a  synod,  it  had 
to  make  an  official  declaration.  This  was  done  at  the  synod 
at  Dubuque,  in  1882,  in  a  twofold  manner :  a  series  of  theses 
by  Dr.  S.  Fritschel  were  discussed  and  ordered  printed,  and 
a  tract  by  Dr.  G.  Fritschel  was  published.     While  up  to  this 


20)  Deindoerfer,  I.  c,  p.  219. 


170  MISSOURI   AND   IOWA. 

time  Iowa  would  not  admit  that  the  doctrinal  differences 
between  Missouri  and  Iowa  were  of  a  serious  nature,  it  now 
accused  Missouri  of  a  fundamental  error  and  of  heresy  which 
was  sufficient  cause  for  separation  (fundamentaler ,  grund- 
stuerzender  und  kirchentrefinender  Irrtum).21)  In  the  third 
thesis  Dr.  S.  Fritschel  said :  "The  Lutheran  Church  has  ever 
considered  it  Calvinistic  error  ...  to  speak  of  election  as 
having  been  made  without  reference  to  the  conduct  of  man 
(ohne  Ruecksicht  auf  das  menschliche  Verhalteri),  merely  in 
accordance  with  the  pleasure  of  the  divine  will,  and  to  de- 
nounce as  an  error  that  God  made  His  election  in  respect  to 
faith  which  He  foresaw  (in  Ansehung  des  vorausgesehenen 
Glaubens),  because,  according'  to  the  doctrine  of  the  Lutheran 
Church,  God  in  His  eternal,  divine  counsel  has  decreed  that 
He  would  save  no  one  except  those  who  would  know  Christ, 
His,  Son,  and  truly  believe  in  Him."  22) 

As  a  result  of  the  so-called  election  controversy  Dein- 
doerfer  wrote  in  his  History  of  the  Iowa  Synod:  "Although 
in  former  years  the  difference  between  us  and  the  Missouri 
Synod  did  not  stand  in  the  way  of  church-fellowship,  the 
difference  now  existing  in  the  doctrine  of  election  is  of  such 
a  nature  that  there  can  no  longer  be  any  church-fellow- 
ship." 23) 

Officially  the  Iowa  Synod  has  not  essentially  changed  its 
position  and  its  relation  to  our  Synod,  although  a  more 
friendly  spirit  is  noticeable  in  late  years.  In  the  foreword 
to  his  Quellen  und  Dokumente,  of  which  the  ninth  and  last 
issue,  which  contains  also  the  foreword,  has  recently  left  the 
press,  Dr.  Geo.  J.  Fritschel  writes:  "What  encouraged  them 
[the  founders  of  the  Iowa  Synod]  was  the  clear  consciousness 
that  that  representation  of  the  Lutheran  Church  [known  as 
the  Missouri  Synod]  needed  a  corrective  —  the  historico- 
exegetical  alongside  of  the  dogmatico-traditional  tendency. 
The  Iowa  Synod  refused  to  represent  any  one  single  school, 
refused  to  consider  a  theological  school  and  the  Church  as 


21 )  Deindoerfer,  I.  c,  p.  229. 

22)  Deindoerfer,  I.  c,  p.  229. 

23 )  Deindoerfer,  I.  c,  p.  232. 


MISSOURI   AND   IOWA.  171 

one  and  the  same  thing.  And  this  very  position  has  the 
mark  of  Lutheranism,  which  we  find  in  the  Iowa  Synod. 
At  the  time  of  Luther  there  existed  [theological]  schools; 
alongside  of  him  were  Melanchthon,  Brenz,  Osiander,  and 
others.  Each  one  of  these  had  his  peculiarities  and  hie  own 
peculiar  ways.  Even  so  it  was  at  the  time  of  the  Formula 
of  Concord:  the  school  of  Brenz,  of  Chemnitz,  of  Chytraeuaj 
the  Gnesio-Lutherans,  who  differed  from  Chemnitz,  and  the 
Melanchthon-Lutherans.  Thus  it  has  always  been  ;in<l  always 
will  be.  In  spite  of  the  differences  existing  as  a  result  of 
the  various  schools,  we  should  stand  for  that  which  we  have 
in  common  on  the  basis  of  the  Confessions:  that  is  true 
Lutheranism/'  [Italics  our  own.]  This,  of  course,  plainly 
says  that  as  long  as  true  unity  in  the  Church  is  not  attained, 
we  should  be  satisfied  to  ignore  the  doctrinal  differences. 
Dr.  Fritschel,  of  course,  means  that  this  should  be  done  with- 
in certain  limitations,  which,  however,  are  not  clearly  defined. 
If  this  principle  were  to  stand  at  all,  where  would  the  line 
have  to  be  drawn,  and  to  whom  could  and  should  we  look  to 
draw  that  line? 

In  order  clearly  to  present  our  doctrinal  relation  to  the 
Iowa  Synod  and  thereby  also  to  guard  our  position,  a  brief 
summary  will  not  be  amiss :  — 

Fundamentally  Iowa  and  Missouri  differ  as  to  doctrinal 
purity  and  doctrinal  unity  in  the  Church.  Iowa  teaches  that 
no  church  can  claim  to  be  in  possession  of  the  whole  truth, 
that  doctrinal  completeness  should  be  desired  and  sought  after 
Reiner  groesseren  Vollendung  entgegenstreben),  but  that  it 
has  not  yet  been  attained,  and  that,  therefore,  within  certain 
limits,  doctrinal  differences  and  various  theological  tenden- 
cies (Richtungen),  as  represented  by  the  various  schools  in 
the  Lutheran  Church,  need  not  and  should  not  stand  in  the 
way  of  church-fellowship;  for  absolute  unity  in  the  Church 
is  a  pious  wish,  which  will  never  be  fulfilled.  —  Missouri,  on 
the  other  hand,  teaches  that  by  His  revealed  AVord  God 
has  spoken  so  plainly  to  us  and  to  all  men  that  we  can 
and  should  know  all  that  He  would  have  us  believe,  tea  eh. 
and  confess;    that,  therefore,  while  greater  enlightment  and 


172  MISSOURI   AND    IOWA. 

a  deeper  knowledge  of  the  Scriptures  is  attainable  and  should 
be  sought  after,  there  can  be  no  true  development  of  doctrine 
nor  a  justifiable  doctrinal  incompleteness  in  the  Church; 
and  that,  consequently,  true  unity  in  the  Church  is  not  only 
desirable,  but  attainable  and  commanded  by  God  Himself, 
yes,  for  the  sake  of  keeping  out  and  combating  error  and 
guarding  the  salvation  of  souls,  necessary. 

Conformably  to  its  peculiar  position,  as  just  outlined, 
Iowa  has  its  open  questions  or  problems  on  such  doctrines 
as  that  of  the  Sunday  (whether  or  not  a  certain  day  must  be 
observed  by  divine  command),  Antichrist  (whether  or  not 
the  Pope  is  the  Antichrist  or  a  certain  person  of  the  future), 
the  millennium  (whether  or  not  the  first  resurrection  of 
Rev.  20  is  a  bodily  resurrection,  which  shall  precede  the 
general  resurrection  of  the  last  day) .  —  Conformably  to  its 
position,  outlined  before,  the  Missouri  Synod  believes  that 
the  Scriptures  decide  these  questions,  namely,  that  no  certain 
day  of  the  week  has  been  divinely  set  aside  for  worship,  but 
that,  according  to  the  Lutheran  Catechism,  we  should  "gladly 
hear  and  learn  the  Word  of  God,"  the  time  of  so  doing  being 
left  to  the  choice  of  the  Church;  that  the  prophecies  of  the 
Bible,  especially  2  Thess.  2,  clearly  designate  the  Pope  to  be 
the  Antichrist,  and  that  we  are  not  to  look  for  any  particular 
person  of  the  future  in  whom  the  characteristic  marks  of  the 
Antichrist  shall  be  found ;  that  the  Bible  forbids  us  to  believe 
that  there  will  be  any  bodily  resurrection  preceding  that  of 
the  general  resurrection  on  Judgment  Day,  for  this  would 
contradict  such  clear  passages  of  the  Bible  as  clearly  tell  us 
that  the  only  warning  of  the  Lord's  coming  are  the  general 
signs  which  shall  precede  it,  and  that  therefore  we  should  ex- 
pect His  return  for  the  final  judgment  at  any  moment. 

As  to  the  doctrine  of  election,  we  believe  that  the  Scrip- 
tures clearly  teach  that,  although  God  earnestly  desires  the 
salvation  of  all  men  and  for  this  purpose  has  His  Gospel 
preached  to  them,  He  has  from  eternity,  not  because  He  fore- 
saw that  some  would  believe  and  others  not,  all  being  by 
nature  under  like  condemnation,  but  solely  because  of  His 
good  will  and  pleasure  and  grace  in  Christ,  elected  such  as 


MISSOURI    SYNOD    IN    EAST   AND    SOUTHEAST.  173 

should  be  saved,  and  that  these,  in  the  course  of  time,  He 
converts  by  His  Gospel  and  saves,  such  work  of  conversion, 
bringing  them  to  Christ,  being  solely  the  work  of  God  and  in 
no  part  the  work  of  man.  We  do  not  teach,  neither  in  bo 
many  words  nor  by  implication,  the  Calvinistic  error  that 
God  has  elected  some  to  eternal  damnation.  Those  who  are 
saved,  are  saved  only  by  the  grace  of  God;  those  who  arc 
lost,  are  lost  solely  by  their  own  fault. 

These  very  doctrines  are  now  under  discussion  by  an  inter- 
sy nodical  committee,  on  which  Iowa  is  also  represented,  and 
we,  therefore,  refrain  from  making  any  further  comment. 
The  committee  has  not  finished  its  work,  and  none  of  the 
synods  represented  (Iowa,  Wisconsin,  Minnesota,  Ohio,  Buf- 
falo, and  Missouri)  has  taken  any  official  action.  We  pray  and 
hope  that  the  Lord  may  continue  to  bless  the  work  of  the  com- 
mittee, and  that,  as  a  result,  at  least  a  portion  of  the  Lutheran 
Church,  which  is  now  divided  in  this  country,  may  be  united, 
not  necessarily  organically,  but  in  its  work,  on  the  basis  of 
the  unerring  and  clear  Word  of  God  and  on  the  basis  of  the 
Confessions  of  the  Lutheran  Church,  which  are  a  true  ex- 
hibition of  the  doctrines  taught  by  the  Word  of  God.  More 
than  this  we  do  not  care  to  say  in  this  article,  which,  accord- 
ing to  the  nature  of  the  book,  of  which  it  is  a  part,  was  not 
intended  to  be  controversial,  but  historical.  And  we  have 
tried  to  represent  the  relation  of  Missouri  and  Iowa  with  his- 
torical accuracy. 


The  Missouri  Synod  in  the  East  and 
Southeast. 

Rev.  H.  B.  Hemmeter,  D.  D.,  Rochester.  X.  Y. 

The  precise  year  of  the  earliest  beginning  of  Lutheran 
church  activity  in  this  country  is  somewhat  involved  in  doubt. 
The  oldest  records  of  confessors  of  the  Lutheran  faith  reach 
back  to  the  beginning  of  the  seventeenth  century  in  the 
Dutch  settlements  of  New  Amsterdam  and  in  the  Swedish  on 
the  Delaware,  and  to  the  second  half  of  the  same  century  to 


174  MISSOURI   SYNOD   IN  EAST  AND  SOUTHEAST. 

the  Dutch  settlement  on  James  Island  in  South  Carolina. 
The  first  Lutheran  church,  however,  was  erected  by  the 
Swedes,  within  the  walls  of  Fort  Christina,  now  Wilmington, 
Delaware,  probably  in  1638. 

German  settlers  mingled  with  the  earliest  immigrants  in 
every  colony.  With  the  Huguenots  at  Port  Eoyal,  in  South 
Carolina,  in  1562,  there  were  Alsatian  and  Hessian  Protes- 
tants, at  the  very  beginning.  They  were  with  the  first  settlers 
at  Jamestown,  Va.,  in  1607,  as  the  list  of  names  of  the  colo- 
nists shows.  There  were  Germans  in  the  Dutch  settlement 
of  New  Netherlands,  some  of  them  most  influential.  There 
were  Germans  among  the  first  settlers  in  the  Carolinas. 

German  emigration  to  America,  however,  may  be  said  to 
have  begun  in  1680.  A  colony  of  religious  refugees,  mainly 
from  the  Palatinate,  settled  at  Germantown,  Pa.,  in  1683. 
Francis  Daniel  Pastorius,  of  pietistic  leanings,  accompanied 
by  a  handful  of  immigrants,  joined  this  colony.  With  the 
beginning  of  the  eighteenth  century,  the  tide  of  German 
immigration  increased  remarkably.  Wars,  religious  persecu- 
tions, oppression  of  petty  tyrants,  as  well  as  favorable  re- 
ports from  the  New  World  were  the  contributing  causes. 
Emigrants  from  the  Palatinate  settled  along  the  Hudson  in 
1700.  Other  Lutheran  Palatinates  settled  in  New  Berne, 
North  Carolina,  in  1710;  others  in  Pennsylvania,  in  1734. 
The  Salzburgers,  fleeing  from  Romish  persecution,  settled  at 
Ebenezer,  Ga.,  in  1734.  Before  the  middle  of  the  eighteenth 
century  the  Lutheran  Church  was  established  as  far  North 
as  Maine,  and  in  Maryland,  in  Virginia,  and  in  the  Carolinas. 

After  a  history  of  about  175  years  the  condition  of  the 
Lutheran  Church  at  the  beginning  of  the  nineteenth  century 
is  reported  as  follows:  The  Ministerium  of  Pennsylvania, 
organized  August  14,  1748,  embracing  Maryland  and  Vir- 
ginia, 53  ministers,  300  congregations,  50,000  families;  the 
Ministerium  of  New  York,  organized  1785,  8  ministers;  the 
North  Carolina  Synod,  organized  1803,  6  ministers.  The 
great  problem  of  the  Church  at  this  time  was  the  lack  of 
pastors  and  teachers,  meagerness  of  religious  instruction,  and 
the  language  question. 


MISSOURI   SYNOD   IN    EAST   AND   SOUTHEAST.  17,") 

The  early  decades  of  the  nineteenth  century  are  marked 
by  the  various  missionary  activities  of  the  older  Lutheran 
churches  and  the  founding  of  higher  schools.  Eartwick 
Seminary,  New  York,  was  founded  in  1816.  In  1818  the 
Synod  of  Ohio  branched  off  from  the  Ministeriuni  of  Penn- 
sylvania, In  1820  the  Synod  of  Maryland  and  Virginia  was 
organized,  and  the  Tennessee  Synod  separated  from  the 
North  Carolina  Synod.  In  1820,  at  a  convention  at  Hagers- 
town,  Md.,  the  General  Synod  was  organized  by  delegates  of 
the  Ministerium  of  Pennsylvania  and  that  of  New  York,  of 
the  synods  of  North  Carolina,  and  of  Maryland  and  Virginia. 
In  1821,  the  New  York  Ministerium  left  the  General  Synod. 
In  1823  the  Ministerium  of  Pennsylvania  withdrew.  In  1822 
the  South  Carolina  Synod  was  formed. 

In  1825  there  are  reported  164  ministers,  475  congrega- 
tions, 45,000  communicants.  In  1826  Gettysburg  Seminary 
was  founded,  the  Columbus  seminary  in  1830,  and  the  semi- 
nary of  the  South  Carolina  Synod,  at  Newberry,  S.  C,  in 
the  same  year. 

In  the  mean  time  an  additional  factor  had  entered  into 
the  conditions  abroad  to  induce  Lutheran  pilgrims  to  seek 
new  homes  in  distant  lands.  The  German  governmental 
policy  of  forcibly  uniting  Lutherans  and  Reformed  into 
a  national  Evangelical  Church  became  oppressive  to  confes- 
sional Lutherans.  To  escape  this  oppression  thousands 
directed  their  course  to  America.  Among  these  are  found 
the  Stephan-Walther  colonists  on  the  Mississippi ;  Wyneken 
and  his  associates;  Grabau  and  his  followers.  Tn  the  latter 
factors,  either  directly  or  indirectly,  are  found  the  begin- 
nings of  what  has  become  known  as  the  Missouri  Lutheran 
Synod  in  the  United  States.  These  factors  also  Concern  us 
in  the  history  of  the  Missouri  Synod  in  the  East  and  in  the 
Southeast. 

Buffalo,  N.  Y. 

German  Lutheranism  in  Buffalo  dates  back  to  the  be- 
ginning of  the  nineteenth  century.  In  183S  a  number  of 
Silesians,  who  had  left  the  fatherland  on  account  of  the  state- 
enforced  union   of  Lutherans   and  Reformed,   settled  there 


176  MISSOURI   SYNOD   IN   EAST  AND  SOUTHEAST. 

under  the  pastoral  care  of  Eev.  Krause.  They  were  followed 
soon  after,  October  5,  1839,  by  the  Lutheran  settlers  under 
Pastor  J.  A.  A.  Grabau,  formerly  of  St.  Andrew's  in  Erfurt. 
The  aforesaid  Krause  soon  left  his  little  flock  to  return  to 
Germany,  and  for  the  next  two  years  vestrymen  read  the 
sermons  and  conducted  the  services.  In  1841  Pastor  E.  M. 
Buerger,  who  had  come  to  this  country  with  the  Saxon 
settlers,  and  whose  wife  had  died  in  Perry  County,  leaving 
him  with  two  small  children,  on  his  way  back  to  the  old 
country  in  company  with  Dr.  Marbach,  also  on  his  way  back, 
came  to  Buffalo.  Pastor  Krause's  former  congregation  pre- 
vailed on  Pastor  Buerger  to  accept  a  call  to  be  its  pastor, 
and  under  his  spiritual  care  the  congregation  was  not  only 
preserved,  but  increased  and  strengthened.  Having  incorpo- 
rated in  1844  under  the  name  "The  First  Evangelical  Lu- 
theran Trinity  Church,"  the  congregation  became  a  charter 
member  of  the  Missouri  Synod  at  its  organization  at  Chicago, 
in  1847.  Under  Pastor  Buerger's  missionary  activity  con- 
gregations were  established  in  the  neighborhood,  as  at  Eden, 
Bergholz,  West  Seneca.  In  1850  Pastor  Buerger  accepted 
a  call  to  the  congregation  at  West  Seneca,  and  in  1858  to 
Washington,  D.  C.  Among  the  names  of  the  pastors  that 
have  served  this  old  Missouri  congregation  we  find  the  names 
of  A.  A.  G.  Eranke,  Diehlmann,  who  in  1854  established  the 
family  paper,  Die  IllustrieHe  Ahendschule,  J.  J.  Pinkepank, 
L.  Dulitz,  E.  Ruhland,  called  from  Wolcottsville,  during 
whose  pastorate  the  colloquy  between  representatives  of  Mis- 
souri and  the  Buffalo  Synod  took  place.  In  1866  Pastor 
Hochstetter,  who  had  been  assistant  of  Pastor  J.  A.  A. 
Grabau,  and  who  with  a  large  number  of  members  had 
separated  from  Grabau,  together  with  his  congregation  united 
with  Trinity,  and  the  enlarged  congregation  purchased  its 
present  site  on  Michigan  Avenue.  Both  pastors  having  been 
called  away  in  the  same  year,  1867,  Ruhland  to  Pleasant 
Ridge,  111.,  and  Hochstetter  to  Pittsburgh,  Pa.,  Pastor  C. 
Gross  was  called  from  Richmond,  Va.,  and  laid  the  corner- 
stone of  the  new  church  on  the  afternoon  of  his  installation. 
Pastor    Gross   having  been    called   to    Fort    Wayne,    Pastor 


MISSOURI   SYNOD   IN    EAST   AND    SOUTHEAST.  177 

August  Senne,  of  Ottawa,  Canada,  succeeded  to  the  pastorate 
in  1881.  Under  Pastor  Sonne's  leadership  Trinity  became 
the  mother  of  a  series  of  Missouri  congregations  in  Buffalo 
and  vicinity:  Emmaus  on  Southampton  Street,  1888,  to 
which  Pastor  A.  T.  Hanser,  of  Lockport,  N".  Y.,  was  called, 
and  at  which  now  Pastor  Emil  E.  Mueller  is  continuing  the 
work;  Gethsemane,  1892,  the  first  pastor  being  GLILBart- 
ling,  followed  by  Pastor  F.  C.  Verwiebe  in  1907,  who  con- 
tinues in  the  pastorate  to-day,  from  1915  to  1921  also  Presi- 
dent of  the  Eastern  District.  Under  the  pastorate  of  Senne, 
the  first  English  Missouri  congregation  in  Buffalo,  Calvary, 
in  1891,  was  organized,  and  Pastor  O.  Kaiser  became  its  first 
pastor,  to  be  succeeded  in  1895  by  Pastor  C.  Ruesskamp, 
and  now  Pastor  M.  Walker  holds  office  in  it.  In  1892  the 
Young  Men's  Society  of  Trinity  organized  the  Walther 
League,  an  organization  that  has  now  stretched  its  branches 
over  the  greater  part  of  the  entire  Synod.  Pastor  Senne  was 
succeeded  after  his  death,  in  1908,  by  the  present  pastor, 
F.  Ruhland. 

St.  Andrew's  Congregation,  organized  1858,  in  the  eastern 
part  of  the  city,  Wm.  Grabau  first  pastor,  came  to  Missouri 
under  the  pastorate  of  P.  Brand,  later  pastor  in  Washington, 
and  best  known  to  our  generation  as  pastor  at  Pittsburgh, 
long-time  President  of  the  Eastern  District,  then  Vice-Presi- 
dent of  the  General  Body,  and  for  many  years  Vice-President 
of  the  Synodical  Conference.  Pastor  Brand  had  until  then 
been  connected  with  the  Grabau  Lutherans,  and  came  to  Mis- 
souri together  with  a  number  of  able  men  who  had  until  then 
been  affiliated  with  Grabau's  Buffalo  Synod.  Pastor  Brand 
accepted  a  call  to  Washington,  D.  C,  in  1869.  Pastor  A.  C. 
Grossberger  served  this  congregation  for  a  number  of  years 
and  was  followed  in  1883  by  Rev.  John  Sieck,  who  for  many 
years  was  also  connected  with  the  Mission  Board  of  the 
Eastern  District,  and  who  is  still  in  the  pastorate,  having, 
however,  since  1920  relinquished  the  active  duties  of  the 
office  to  Pastor  Paul  C.  Engelbert. 

Missouri  is  represented  by  a  number  of  thriving  younger 

EBENEZER.  12 


178  MISSOURI   SYNOD   IN   EAST  AND   SOUTHEAST. 

congregations  in  Buffalo,  the  data  of  which  did  not  come 
into  our  hands. 

With  the  accessions  from  Grabau's  former  adherents,  who 
as  settlers  had  arrived  in  Buffalo  and  vicinity  in  1839,  there 
came  to  Missouri,  congregations  at  St.  Johnsburg,  Bergholz, 
and  Martinsville.  When  the  Vereinigte  Protestantische 
Salemsgemeinde  of  Tonawanda  became  disunited  because  of 
the  tolerated  conduct  of  its  pastor,  seventeen  members  left 
that  church  and  appealed  to  Pastor  Renz,  of  Martinsville,  to 
provide  them  with  the  means  of  grace,  who  organized  them 
into  Tmmanuel  Congregation  of  that  place,  preaching  for 
them  in  the  afternoons  until  Pastor  Krebs  took  charge. 
St.  Matthew's  of  North  Tonawanda  is  a  branch  of  Immanuel, 
Tonawanda.  Our  congregations  at  North  Ridge  and  Lock- 
port  were  organized  by  Pastor  Weinbach,  then  of  Bergholz. 
County  Line,  Ridge  Road,  and  Medina  were  organized  by 
our  Lockport  pastors ;  Gratfick,  by  Pastor  Engelbert  when  at 
Johnsburg.  The  congregations  at  Pekin,  Niagara  Falls, 
Youngstown,  and  La  Salle,  were  organized  by  Pastor  F.  O. 
Scholz  whilst  filling  the  pastorate  at  Gratwick,  and  now  at 

Tonawanda. 

Eden,  etc. 

In  connection  with  the  pastorate  of  the  Rev.  E.  M. 
Buerger,  of  Buffalo,  N.  Y.,  we  referred  to  his  missionary 
efforts  at  Eden.  A  few  details  of  the  Lufheran  church  de- 
velopment in  that  section  may  not  be  uninteresting.  In  1830 
several  German  families,  Lutheran  and  Reformed,  from 
Alsace,  settled  in  and  about  Eden,  N.  Y.  They  held  union 
services  in  the  public  school  and  private  houses.  In  1836 
the  first  church  was  built,  and  in  connection  with  the  ques- 
tion of  incorporation  a  quarrel  arose  about  the  name  of  the 
organization.  The  Lutheran  faction  remained  steadfast,  and 
finally  when  the  pastor  refused  to  make  an  unequivocal  state- 
ment as  to  his  teaching  on  the  Lord's  Supper,  claiming  that 
he  taught  what  the  Bible  taught,  appealed  to  Pastor  Guen- 
ther  in  Buffalo,  a  member  of  the  New  York  Ministerium. 
Receiving  no  satisfaction  from  him,  they  directed  themselves 
to  Pastor  A.  Grabau,  who  shortly  before  had  settled  at  Buf- 


MISSOURI   SYNOD   IN   EAST  AND   SOUTHEAST.  IJQ 

falo,  with  the  result  that  Grabau  took  hold  of  the  work  at 
Eden,  coming  for  the  first  time  on  Sunday  Quasimodo- 
geniti,  1840.  In  1845  some  of  the  congregation  look  i 
tion  to  Grabau's  monthly  "shilling  or  cent  collection,"  with 
the  result  that  Grabau  excommunicated  them.  The  trouble 
continued  until  1848,  when  18  families  severed  their  connec- 
tion  with  Grabau's  followers  and  organized  a  Lutheran  con- 
gregation of  their  own,  appealing  to  Pastor  E.M.Buerger, 
of  Buffalo,  member  of  the  Missouri  Synod,  to  take  charge  of 
them.  He  held  his  first  service  there  on  the  16th  Sunday 
after  Trinity,  1848,  the  congregation  being  named  St.  Peter's. 
In  1849  Pastor  A.Ernst,  of  Marysville,  0.,  took  charge  of 
the  work  at  Eden,  the  congregation  increasing  under  his 
ministry,  and  in  1854  his  congregation  and  the  major  portion 
of  the  Grabau  faction  again  united.  A  few  remained  with 
Grabau  and  in  1862  were  in  charge  of  Pastor  P.  Brand,  who 
in  1867,  after  the  Grabau  colloquy,  came  over  to  Missouri. 
The  old  Grabau  church  still  stands  and  is  in  charge  of 
a  caretaker,  who,  however,  knows  little  of  the  history  that 
agitated  the  worshipers  at  that  place  so  long.  Pastor  Ernst 
extended  his  missionary  work,  organizing  in  1851  a  small 
congregation  at  Eochester,  to  which  we  have  referred  in  that 
connection;  in  1854  the  congregation  on  Boston  Hill  and 
in  Middleton?  Canada.  The  mission-work  increasing,  he 
was  given  an  assistant,  Candidate  H.  Doermann,  from  Fort 
Wayne,  and  congregations  were  organized  in  1855  in  Waverly, 
now  Otto,  N.  Y.,  on  September  30,  in  Olean,  N.  Y. ;  in  1856 
in  Clermontville,  McLean  Co.,  Pa.;  Ashford,  N.  Y.,  and 
Plato,  N.  Y.  After  Pastor  Ernst  found  it  necessary  to  resign 
his  pastorate  at  Eden  on  account  of  ill  health,  Pastor  F.  A. 
Schmidt,  a  candidate  from  St.  Louis,  succeeded  to  the  pas- 
torate in  1857,  and  under  his  missionary  activity  churches 
were  established  in  Allegany  and  in  WellsviUe.  Pastor 
Schmidt  accepting  a  call  to  the  English  congregation  at  Bal- 
timore, was  followed  by  J.  Bernreuther. 

On  October  12,  1856,  Pastor  J.  H.  Doermann  was  released 
by  the  Eden  congregation  to  take  charge  of  Olean,  Clermonts- 
ville,  and  Otto.    He  served  until  1860,  when  Pastor  C.  Engel- 


180  MISSOURI   SYNOD   IN   EAST  AND   SOUTHEAST. 

der  assumed  the  pastorate.  In  1868  Pastor  J.  Bernreuther 
took  charge  of  the  pastorate,  to  be  succeeded  by  the  Rev.  F. 
C.  Weidmann  in  1887  and  M.  Gallmeier  in  1917. 

Otto  has  now  for  many  years  been  separated  from  the 
Olean  pastorate,  having  been  served  for  many  years  by 
Pastor  E.  J.  Sander,  now  by  A.  P.  Saar. 

The  congregations  at  Allegany  (1863)  and  Wellsville 
came  to  Missouri  under  the  service  and  leadership  of  the 
pastor  at  Olean.  They  have  for  many  years  formed  inde- 
pendent pastorates,  served  by  the  following  pastors:  A.  T. 
Pechtold,  1889  —  1904;  Theo.  Buch,  1905—1909;  R.  W. 
Huebsch,  since  1909. 

Rochester,  N.  Y. 
The  oldest  traces  of  German  settlers  in  the  beautiful  as 
well  as  fruitful  Genesee  Valley  lead  to  the  ending  of  the 
eighteenth  century,  and  the  first  known  German  pioneer  of 
Rochesterville,  Jacob  Hau,  later  Howe,  arrived  in  1814. 
A  German  missionary,  Mueller,  preached  as  early  as  1832 
from  time  to  time  in  the  Sunday-school  rooms  of  the  Presby- 
terian Church,  and  in  1836  the  corner-stone  of  the  First 
German  United  Evangelical  Church  was  laid.  The  congre- 
gation was  soon  disturbed  by  controversy  between  the  Lu- 
theran and  Reformed  members,  delaying  the  completion  of 
the  church  until  after  the  arrival  of  Pastor  John  Muehl- 
haeuser,  in  1838,  who  later  became  the  father  of  Lutheranism 
in  Milwaukee.  The  demand  for  more  conservative  Luther- 
anism resulted  in  the  organization  of  Zion  Church,  popu- 
larly known  even  now  as  the  "Muehlhaeuser  Church,"  and 
later  of  St.  John's  Church.  Muehlhaeuser  left  in  1847.  In 
1851  Pastor  A.  Ernst,  then  of  Eden,  K  Y.,  preached  in 
Rochester  and  organized  a  Missouri  Synod  Lutheran  congre- 
gation, which  in  1852  was  received  into  membership  of  that 
Synod  and  requested  Synod's  assistance  in  the  calling  of 
a  true  Lutheran  pastor  and  in  the  erection  of  a  church- 
building.  The  request  was  granted,  and  on  the  Sunday  after 
New  Year  1853,  Pastor  Ph.  Fleischmann  was  installed  as 
pastor  by  Pastor  Ernst.     In  1854  or  1855  this  work  was  dis- 


MISSOURI    SYNOD    IN   EAST   AND    SOUTHEAST.  181 

continued,  and  Pastor  Fleischmann  became  professor  of  our 
college  at  Fort  Wayne.  Among  the  many  Lutheran  churches 
that  came  into  existence  in  the  course  of  years  in   Rochester 

none  found  its  way  into  our  Synod  until  1884,  when  Pas- 
tor John  Muehlhaeuser,  who  had  become  the  minister  oi 
St.  John's  Lutheran  Church  of  this  city,  joined  the  Missouri 
Synod  and  led  a  number  of  members  of  his  former  congrega- 
tion with  him  into  a  new  organization,  the  present  St.  Mat- 
thew's. Pastor  Muehlhaeuser  continued  in  office  here  until 
the  beginning  of  1912,  when  Pastor  F.  Ruhland  took  charge, 
serving  until  1918,  when  he  was  called  to  Trinity  in  Buffalo. 
Pastor  H.  B.  Hemmeter  followed  and  is  the  present  pastor. 

St.  Mark's,  Rochester,  came  to  Missouri  from  the  New 
York  Ministerium  in  1898  and  has  been  served  by  Pastors 
F.  Kroencke,  W.  M.  Czamanske,  and  Carl  Roeper;  C.  A. 
Behnke  is  the  present  pastor. 

A  number  of  congregations  belonging  to  the  Synod  sur- 
round Rochester. 

At  Hamlin,  N.  Y.,  a  number  of  Lutherans  from  Mecklen- 
burg organized  St.  John's  and  requested  Pastor  J.  C.  L. 
Freese  (Missouri  Synod),  of  Tonawanda,  N.  Y.,  to  secure 
them  an  orthodox  Lutheran  preacher.  With  his  aid  Rev.  C. 
Staerker  was  called,  who  served  from  1875  to  1888  and 
was  succeeded  by  Pastor  R.  Eirich,  1888  to  1893.  Since  then 
Pastor  Gottlob  Muehlhaeuser  is  serving  St.  John's,  and  is 
now  conducting  both  German  and  English  services  for  a  large 
congregation,  and  a  parish-school  is  also  being  maintained. 
At  Hilton  we  have  a  growing  congregation  under  Pastor 
W.  Oldach,  who  for  eighteen  years  himself  has  taught 
a  parish-school  there.  Owing  to  the  trend  of  the  times,  espe- 
cially during  the  recent  war  agitation,  this  school  had  to  be 
abandoned.  At  Brochport,  Pastor  W.  J.  Wiltenburg,  is 
ministering  to  a  congregation  which  in  1915  came  to  us  from 
the  New  York  Ministerium,  asking  for  service.  At  Mendon, 
St.  Mark's  was  organized  in  1901  by  Pastor  E.  Reuter, 
1901—1902.  Pastors  since  then:  J.  P.  Barkow,  1902—1907; 
W.  C.  Roeper,  1907—1910;  J.  C.  Boschen,  1910— 1916;  P.  T. 
Rohde,  the  present  pastor,  since  1916. 


182  MISSOURI   SYNOD   IN   EAST  AND   SOUTHEAST. 

At  West  Henrietta,  St.  Mark's  was  organized  by  former 
members  of  a  New  York  Synod  congregation.  Pastors: 
O.  W.  Kreinheder,  W.  M.  Czamanske,  J.  A.  P.  Kabold;  since 
1920,  Pastor  D.  H.  Steffens. 

At  Geneva,  Pastor  H.  T.  Stiemke. 

At  Medina,  Pastor  C.  Poeckler. 

At  Farmington,  St.  John's,  organized  1866.  Joined  Mis- 
souri Synod  in  1914.     Present  pastor,  H.  H.  Fickenscher. 

Albany,  etc. 

Early  in  the  eighteenth  century  German  settlers  moved 
up  the  Hudson  and  along  the  Mohawk  Valley.  In  the 
neighborhood  of  Kingston,  272  Germans  are  included  in 
a  census  in  which  the  Lutheran  Pastor  Joshua  Kocherthal 
participated,  not  counting,  as  Kocherthal  said,  widows  and 
orphans.  Settlements  about  Albany  soon  followed.  The  first 
Lutheran  church  there,  now  the  "First  Lutheran  Church  of 
Albany,"  popularly  called  "Ebenezer,"  was  first  Dutch,  then 
English,  then  German.  At  the  beginning  of  the  nineteenth 
century  it  was  again  English.  Large  numbers  of  Germans 
joining  about  the  year  1830,  the  Germans  were  urged  to 
organize  a  church  of  their  own.  In  consequence  "The  Ger- 
man Evangelical  Church  of  the  City  of  Albany"  was  or- 
ganized August  11,  1841.  This  was  the  beginning  of 
St.  Paul's  Lutheran  Church,  whose  pastors  held  membership 
in  the  "Ev.  Luth.  Ministerium  of  New  York  and  Adjoining 
States"  until  1869,  when,  in  October,  the  Eev.  Paul  Eirich,  of 
the  Missouri  Synod,  became  the  pastor,  and  the  congregation 
withdrew  from  its  former  affiliation.  Pastor  Eirich  was  fol- 
lowed by  Pastor  G.  Fred  Stutz,  who  was  called  from  Kings- 
ton, N.  Y.,  in  August,  1880,  and  under  his  pastorate,  on 
November  6,  1884,  the  congregation  adopted  its  present  name, 
having  been  known  since  1855  as  the  second  "German  Ev. 
Luth.  Church  of  Albany,"  which,  however,  it  in  reality  was 
not.  In  1886  the  congregation  formally  joined  the  Missouri 
Synod.  Since  1916,  after  Pastor  Stutz's  death,  Pastor  H. 
Wm.  Miller  is  serving  the  congregation. 

In  August,  1854,  27  members  of  St.  Paul's,  living  in  the 


MISSOURI    SYNOD    IN    EAST    AM)    SOl'Tll  EAST.  \^;) 

southern  part  of  the  city,  organized  the  present  "St.  Matthew's 
Lutheran  Church,"  which  later  was  served  by  pastors  of  the 
Missouri  Synod,  among  whom  were  Ernst,  later  at  Water- 
town,  Wis.,  and  P.  Seuel,  later  of  Indianapolis,  Ind.,  father 
of  the  present  Manager  of  our  Concordia  Publishing  Eoiise. 
Under  Pastor  W.  A.  Prey,  in  1876,  the  congregation  joined 
the  Missouri  Synod.    G.  Albert  Schulze  is  the  present  pastor. 

Among  the  older  congregations  surrounding  Albany  we 
find  Immanuel,  at  Kingston,  which  was  organized  in  1870; 
Zion,  Schenectady,  organized  in  1872  as  a  General  Synod 
church,  which  joined  Missouri  in  1880,  having  been  served 
by  Missouri  pastors  from  Albany.  Its  first  called  Missouri 
pastor  was  the  Rev.  E.  C.  L.  Schulze,  who  was  installed  in 
February,  1880,  and  for  many  years  later  was  President  of 
the  Atlantic  District  of  the  Missouri  Synod.  The  congrega- 
tions at  Hudson  and  at  Stuyvesant,  organized  in  1869,  joined 
Missouri  under  Pastor  Renz  in  1870.  Pastor  Schulze,  of 
Schenectady,  was  instrumental  in  organizing  Immanuel  of 
his  own  city  in  1902,  Trinity  in  1905,  and  the  congregation 
at  Saratoga  Springs  in  1895. 

In  1893  the  "Lutheran  Tabernacle/'  an  English  congrega- 
tion, was  organized  under  Pastor  Stutz,  but  dissolved  its 
organization  again  in  1912,  the  majority  of  the  members  re- 
turning to  St.  Paul's  Church,  where  arrangements  had  been 
made  to  serve  the  English  needs. 

Utica  and  Rome,  as  well  as  Saratoga  Springs,  are  seats 
of  old  Lutheran  congregations,  now  served  by  Missouri  pas- 
tors for  many  years. 

New  York  City. 

Pastor  Karl  Kretzmann,  who  has  made  a  special  study  of 
New  York  City  Lutheranism,  has  summarized  the  earliest 
history  very  well  in  the  following  sketch :  — 

"Less  than  one  hundred  years  after  the  death  of  the  great 
Reformer,  Lutherans  began  to  come  to  the  valley  of  the 
Hudson.  The  very  man  who  is  credited  with  having  built, 
in  1613,  the  first  dwellings  for  white  men  on  Manhattan 
Island,  Henrich  Christiansen  from  the  German  town  of 
Qleve,  was  in  all  probability  a  Lutheran. 


184  MISSOURI   SYNOD   IN   EAST  AND   SOUTHEAST. 

"Jonas  Bronk,  immortalized  in  Bronx  Borough,  Bronx 
Park,  Bronxville,  etc.,  who  came  to  America  in  1638  and 
settled  north  of  the  Harlem  River,  is  referred  to  in  the 
ancient  records  as  'a  pious  Lutheran.' 

"Many  Lutherans  settled  along  the  Hudson  during  the 
Thirty  Years'  War.  Since,  however,  no  exercise  of  religion 
was  permitted  by  the  Reformed  Dutch  authorities  but  that 
of  the  'only  true  Reformed  Church,'  it  is  not  before  the  year 
1648  that  we  hear  of  the  'Congregation  of  the  Unaltered 
Augsburg  Confession  of  Faith'  on  Manhattan  appealing  to 
the  Lutheran  Church  at  Amsterdam,  in  Holland,  for  a  pastor. 
Owing  to  the  objections  of  the  authorities  no  pastor  was  sent 
for  some  years;  and  when,  in  1657,  the  first  pastor,  John 
Ernestus  Gutwasser,  came  over,  he  was  forbidden  to  minister 
to  his  people  publicly,  and  after  many  trials  was  sent  back  to 
Holland  by  Governor  Peter  Stuyvesant  in  1659. 

"The  year  1664,  when  Dutch  rule  changed  to  English,  saw 
the  firm  establishment  of  the  Lutheran  Church  on  Man- 
hattan. Freedom  of  worship  was  granted  to  those  'who  pro- 
fessed the  Lutheran  religion'  by  Governor  Richard  Nicolls. 
After  calling  in  vain  for  several  years,  the  congregation 
finally  secured  the  services  of  Pastor  Jacobus  Fabricius 
(1669 — 1671).  He  was  succeeded  by  Domine  Bernhardus 
Arensius,  who  served  the  Lutherans  in  New  York  and  the 
Hudson  Valley  faithfully  for  twenty  years.  During  the 
ministry  of  Arensius  the  first  church-building  of  the  Lu- 
therans was  completed.  It  stood  on  Broadway,  probably  on 
the  site  of  the  present  Trinity  (Episcopal)  Church,  just  out- 
side of  the  city  wall. 

"During  the  reoccupation  of  the  city  by  the  Dutch  the 
church  was  removed  to  the  south  side  of  Rector  St.,  inside 
the  wall.  This  building  was  replaced  by  a  substantial  stone 
church  in  1729. 

"Up  to. the  time  of  the  Revolution  this  'mother  church' 
of  Lutheranism  in  New  York  was  served  by  Pastors  A.  Rud- 
man  (1702—1703),  Justus  Falckner  (1703—1723),  W.  C.  Ber- 
kenmeyer  (1725—1732),  M.  C.  Knoll  (1732—1750),  H.  M. 
Muhlenberg  (1751—1752),  J.  A.  Weygand  (1753—1770),  and 


MISSOURI   SYNOD   IN   EAST  AND   SOUTHEAST.  185 

B.  M.  Houseal  (1770—1783).  Most  of  these  pastors  also 
served  Lutheran  churches  in  the  upper  Eudsos  Valley  and 
in  New  Jersey. 

"The  language  of  the  old  church  being  Dutch,  a  number 
of  members  separated  themselves  in  1750  and  founded  a  Ger- 
man Lutheran  church;  they  built  Christ  Church,  corner 
Frankfort  and  William  Sts.,  in  1707.  Frederick  A.  C. 
Muhlenberg,  afterwards  speaker  of  the  first  and  third  House 
of  representatives,  was  the  pastor  of  this  church  from  1773 
to  1776. 

"The  two  churches  were  reunited  after  the  Revolution 
under  the  name  'The  United  German  Lutheran  Churches  in 
the  City  of  New  York.'  After  the  burning  of  Trinity  Church 
on  Broadway  the  congregation  worshiped  in  Christ  Church. 
During  the  pastorate  of  Dr.  J.  C.  Kunze,  1784 — 1807,  the  first 
English  Lutheran  Church  in  America  wTas  organized  (1797), 
but  went  over  into  the  Episcopal  fold  in  1810. 

"Later  on  another  attempt  was  made  to  establish  a  sep- 
arate English  church :  St.  Matthew's  on  Walker  St.,  in  1822, 
with  the  Rev.  F.  C.  Schaeffer  as  pastor.  But  in  1827  Pas- 
tor Schaeffer  withdrew  from  St.  Matthew's  and  organized 
St.  James's  English  Lutheran  Church.  The  Germans  occu- 
pied the  building  on  Walker  St.  until  1868,  when  the  church 
(called  St.  Matthew's  since  1866)  moved  to  Broome  St. 

"The  real  expansion  of  Lutheranism,  chiefly  in  conse- 
quence of  the  increasing  immigration  from  northern  Europe, 
began  during  the  ministry  of  Pastor  F.  W.  Geissenhainer, 
1823 — 1838,  and  continued  under  his  successor,  Pastor  C.  F. 
E.  Stohlmann,  1838 — 1868.  Churches  were  established  in 
quick  succession  in  various  parts  of  New  York,  Brooklyn, 
and  adjacent  territory."    (Kretzmann.) 

The  oldest  Missouri  Lutheran  church  in  New  York  is 
Old  Trinity  on  Ninth  St.,  founded  in  1843.  It  was  served 
for  many  years  by  one  of  the  pastors  who  had  immigrated 
with  Dr.  C.  F.  W.  Walther,  in  1839,  the  Rev.  Th.  J.  Brohm, 
and  became  the  nucleus  of  Missouri  Synod  churches  in  New 
York  and  in  the  New  England  States.  It  became  the  mother 
church  of  St.  John's,  College  Point,  of  Immanuel,  Yorkville, 


186  MISSOURI  SYNOD  IN  EAST  AND  SOUTHEAST. 

of  St.  John's,  Harlem,  of  St.  Paul's,  Paterson,  1ST.  J.,  and  of 
others.  It  was  served  by  Pastor  Brohm,  who  had  been  recom- 
mended by  Pastor  Grabau  of  Buffalo,  to  whom  the  congrega- 
tion had  applied  for  a  minister  in  the  fall  of  1842,  from 
May  30,  1843,  until  1858,  when  he  accepted  a  call  to  Holy 
Cross  Church  at  St.  Louis,  Mo.  Missionary  work  in  College 
Point  was  begun  in  1853  under  Pastor  Brohm.  Pastor  F.  W. 
Foehlinger  followed  in  the  ministry  of  Trinity  in  December, 
1858.  In  August,  1862,  he  received  a  call  to  Old  Zion's  of 
Boston.  Trinity  desired  to  keep  its  pastor,  but  was  interested 
also  in  establishing  our  Church  in  Boston.  Accordingly  Pas- 
tor Foehlinger  was  sent  to  Boston  to  see  what  could  be  done. 
The  call  to  Boston  was  deflected  to  Pastor  O.  Hanser,  then 
of  Carondelet,  Mo.,  and  Pastor  Foehlinger  remained  in  New 
York.  Under  his  pastorate,  and  with  the  financial  aid  of 
Synod,  the  present  church-buildings  were  secured,  and  dedi- 
cated December  10,  1863,  Pastor  Keyl  of  Baltimore  and  Pas- 
tor Tirmenstein,  then  of  Port  Richmond,  and  Pastor  Weisel 
of  Williamsburgh  preaching.  In  1865  Traugott  Koerner 
was  secured  as  assistant  pastor,  but  was  called  the  next  year 
to  the  daughter  congregation  in  Harlem.  Pastor  Foehlinger 
resigned  his  office  on  account  of  failing  health  in  1872.  He 
was  succeeded  by  Pastor  F.  Koenig,  pastor  in  Cincinnati,  O. 
In  1885  Candidate  George  Koenig  was  called  as  assistant  to 
his  father,  but  in  the  next  year  this  assistant  was  called  away, 
accepting  a  congregation  in  South  Brooklyn.  In  1891  the 
present  pastor,  Otto  Graesser,  was  called  as  assistant  pastor, 
and  when  in  the  following  year,  on  the  17th  of  November, 
the  beloved  Pastor  Koenig  died,  he  took  full  charge  of  old 
Trinity. 

Besides  the  congregations  that  grew  out  of  the  activity 
of  old  Trinity,  other  congregations  in  New  York  came  to 
Missouri  in  the  course  of  time.  Among  these,  St.  Matthew's 
and  St.  Luke's,  of  Manhattan,  St.  John's  and  St.  Mark's,  of 
Brooklyn,  and  others.  Many  of  our  churches  there  deserve 
a  more  detailed  outline  of  their  interesting  development,  but 
the  limitations  of  this  effort  prevent  it. 


MISSOURI   SYNOD   IN    EAST    AM)    BOUTHEA81  187 

Boston. 

The  history  of  German  settlements  in  New  England, 
though  they  were  not  numerous,  dates  back  to  the  beginning 
of  the  eighteenth  century.  Samuel  Waldo,  of  German  par- 
entage, educated  in  Germany,  after  his  father's  death,  in 
1724,  returned  to  Boston  to  take  charge  of  the  paternal 
estate.  Energetic  and  enterprising,  he  went  to  Germany  in 
1738  to  secure  colonists.  In  1740  he  brought  forty  German 
families  from  Brunswick  and  from  Saxony  to  Maine.  Later, 
larger  numbers  joined  these.  They  endured  great  hardships 
and  suffering.  Still  later  this  colony  was  strengthened  by 
German  immigrants  from  Philadelphia.  In  1749  the  General 
Court  of  Massachusetts  appropriated  four  townships  for  the 
accommodation  of  foreign  Protestants,  thus  inducing  German 
immigration.  Some  came  in  1751.  In  1753  some  settled  on 
the  western  frontier  of  Massachusetts.  In  1757  some,  coming 
by  way  of  Boston,  founded  Frankfort,  now  Dresden,  on  the 
Kennebec  River.  As  immigration  continued,  more  and  more 
of  the  settlers  remained  in  Boston,  engaging  mostly  in 
gardening  and  in  truck-farming  in  the  immediate  neighbor- 
hood of  the  city.  There  were  some  merchants  among  them. 
Becoming  more  numerous,  they  founded  a  German  town 
about  ten  miles  south  of  Boston,  calling  it  Germantown. 
As  late  as  1840  German  sermons  were  heard  in  the  church 
at  Waldoboro,  Maine.  Interesting,  because  expressive  of  the 
patriotism  of  the  early  German  settlers,  is  the  fact  that  when 
a  Tory  minister  during  the  Revolutionary  War  refused  to 
read  the  Declaration  of  Independence  to  them,  one  of  the 
Maine  Germans,  A.  Schenck,  a  layman,  translated  and  read 
it  to  the  people. 

The  formal  entrance  of  Missouri  into  this  field  was  some- 
what delayed,  though  her  influence  dates  back  to  the  forties 
of  the  nineteenth  century.  Zion  Church  at  Boston  is  eight 
years  older  than  the  Missouri  Synod  is,  having  been  founded 
February  18,  1839,  the  year  in  which  the  Saxon  pioneers 
landed  in  New  Orleans,  and  about  six  months  later  than 
Wyneken  landed  in  Baltimore.  Zion  was  incorporated  as 
"The   German  Lutheran   Society   in  the   City   of   Boston." 


188  MISSOURI   SYNOD   IN  EAST  AND   SOUTHEAST. 

The  names  of  the  first  pastors  of  this  organization  are: 
G.  H.  Merz,  under  whom  the  charter  was  secured ;  Brandau, 
1843 ;  Frederick  Schmidt,  1845,  formerly  of  Pittsburgh,  who 
is  reported  to  have  told  his  members,  pointing  to  a  copy 
of  Der  Lutheraner :  "We  think  we  are  Lutheran;  here,  these 
people  are  true  Lutherans,  from  whom  we  may  learn  what 
is  truly  Lutheran."  Schmidt  was  followed  by  F.  W.  Bogen, 
J.  J.  Siemon,  and  A.  Rumpf.  In  1857  Pastor  A.  Uebelacker 
took  charge,  and  under  his  leadership  the  Lutheran  conscious- 
ness of  the  congregation  was  materially  strengthened.  Pastor 
Uebelacker  left  Boston  in  1862  for  Rochester,  N.  Y.  With 
the  next   pastor   Missouri    formally   enters    upon    the   field. 

The  first  services  of  Old  Zion  were  held  in  the  Old  School- 
house  at  Washington  and  Dover  Sts. ;  then  services  were 
held  in  a  church  at  Washington  and  Castle  Sts.,  and  in  1842 
the  lot  at  the  corner  of  Shawmut  Ave.  and  Waltham  St.  was 
purchased,  and  first  the  basement  and,  after  considerable 
litigation  with  the  city,  in  1847,  the  upper  story  of  the  church 
was  built. 

It  was  through  the  instrumentality  of  Mr.  Charles  Rothe, 
a  member  of  the  congregation,  that  Zion  was  led  to  secure 
the  temporary  service  of  Pastor  F.  W.  Foehlinger,  who  was 
then  pastor  of  Trinity  at  New  York,  for  such  a  time  as  might 
be  necessary  to  secure  a  proper  pastor  for  Zion.  Under  Foeh- 
linger's  ministrations  the  congregation  was  induced  to  call 
Pastor  C.  J.  Otto  Hanser,  then  pastor  at  Carondelet,  Mo., 
a  suburb  of  St.  Louis.  It  was  under  Hanser  that  Zion  pros- 
pered and  received  that  mold  which  has  survived  unto  this 
day.  A  school  was  established  at  which  the  synodically  well- 
known  Teacher  J.  Ungemach  taught  for  ten  years.  In  a  few 
years  the  congregation  increased  numerically  so  much  that 
an  assistant  to  the  pastor,  C.  Koerner,  was  called;  and  when, 
by  missionary  expansion,  he  accepted  a  call  to  Norwich, 
Conn.,  Candidate  Th.  Brohm  was  secured. 

The  congregation  joined  the  Missouri  Synod  in  1863. 
In  1869  Immanuel's,  in  East  Boston,  was  branched  off,  taking 
with  them  the  assistant  pastor,  Th.  Brohm.  In  1871,  Trinity, 
in  Roxbury,  branched  off,  taking  with  it  a  large  number  of 


MISSOURI    SYNOD    IN    EAST   AND   SOUTHEAST.  189 

the  best  and  wealthiest  members;  and  as  Pastor  Hanser  de- 
cided to  stay  with  the  mother  church,  it  secured  as  its  pastor 
the  Rev.  Ad.  Biewend,  then  of  Belleville,  111.,  son  of  Professor 
Biewend  at  St.  Louis.  It  was  in  consequence  of  the  ener- 
getic missionary  activity  of  Pastor  Hanser  that  congrega- 
tions affiliated  with  Missouri  were  established  at  Dedham, 
Plymouth,  Providence,  Norwich,  and  Rockville. 

After  ten  years  of  such  divinely  blessed  service,  Pastor 
Hanser  followed  a  call  to  the  Directorate  of  Concordia 
College,  Fort  Wayne,  Ind.,  and  Teacher  Ungemach  also  soon 
followed  him  to  the  same  city. 

November  10,  1872,  Pastor  Herman  Fick  succeeded  to  the 
pastorate  and  ably  continued  the  great  work  of  Old  Zion 
until  his  death,  April  30,  1885.  He  was  followed,  July  26, 
1885,  by  Pastor  Friedrich  Lindemann,  of  Pittsburgh,  Pa.,  who 
labored  assiduously  and  successfully,  though  not  able,  on 
account  of  local  hindrances,  to  revive  the  parish-school  which 
had  succumbed  under  the  previous  pastorate.  After  five 
years  of  faithful  labor,  Pastor  Lindemann  accepted  a  call  to 
Fort  Wayne,  Ind.,  and  Pastor  F.  D.  G.  Schumm  acted  as 
vacancy  pastor  until  the  present  pastor,  H.  Birkner,  in 
October,  1890,  from  St.  Louis,  Mo.,  entered  upon  his  ministry. 
Under  him  the  new  church  was  built  and  on  June  25,  1899, 
dedicated  to  the  service  of  God. 

Philadelphia. 
The  beginnings  of  the  oldest  Missouri  church  in  Phila- 
delphia, St.  John's,  reach  back  to  1840.  A  number  of  Alsatian 
families  left  old  Zion  Church,  founded  by  Muehlenberg.  and 
applied  to  Pastor  Theo.  Brohm,  then  of  New  York  City,  for 
spiritual  ministration.  He  held  services  in  a  private  house 
and  advised  the  people  to  apply  to  Pastor  F.  Wyneken,  then 
of  Baltimore,  who  referred  them  to  Missionary  A.  Hoyer,  at 
that  time  laboring  in  the  State  of  Maryland,  to  serve  them. 
In  1848  he  organized  the  congregation;  Easter,  1849,  Pastor 
Schaller,  who  had  just  arrived  from  Germany,  having  been 
sent  by  Loehe,  was  installed  as  pastor  and  ministered  to  the 
congregation  for  about  a  year,  going  from  there  to  Baltimore 
to  act  for  five  months  as  vacancy  pastor  there,  between  the 


190  MISSOURI   SYNOD   IN   EAST  AND   SOUTHEAST. 

pastorates  of  Wyneken  and  Keyl,  in  1850.  Pastor  Hoyer  then 
became  pastor  and  served  -from  1851  to  1858,  resigning  on 
account  of  weak  lungs.  Pastor  M.  Sommer  hereupon  served 
until  1861,  resigning  on  account  of  throat  trouble.  From 
1862  until  1868  Pastor  Stephanus  Keyl  served,  being  suc- 
ceeded by  Pastor  Olof  Schroeder  who  served  until  his  death 
in  1905.  Since  that  time  the  congregation  has  been  minis- 
tered to  by  the  following  pastors :  A.  Winter,  1905 — 1911 ; 
Th.  Gesswein,  1911  —  1913;  O.  Ungemach,  1913  until  the 
present  year. 

St.  Matthew's  was  organized  by  Pastor  O.  Schroeder,  the 
members  hailing  from  Cross  Church,  which  they  had  left. 
Christian  Merkel  became  the  first  pastor  and  labored  there 
until  1897,  being  followed  by  Pastor  M.  Hamm,  who  left  in 
1902,  to  be  succeeded  by  Pastor  H.  Brauns,  under  whose 
leadership  the  congregation  removed  to  a  more  favorable 
section  of  the  city,  where  it  has  prospered  until  this  day. 
Owing  to  the  misfortune  in  teachers  the  parish-school  was 
discontinued. 

Nazareth  was  organized  in  1899  as  a  German  Lithuanian 
congregation  by  Pastor  M.  Keturakat,  formerly  pastor  of 
large  congregations  in  Russian  Lithuania.  After  visiting 
members  of  his  former  congregations  in  various  parts  of  this 
country,  he  came  to  Philadelphia.  Nazareth  was  subsidized 
by  the  Mission  Board  of  the  Wisconsin  Synod.  Dissension, 
which  threatened  to  disrupt  the  congregation,  caused  Pastor 
Keturakat  to  leave,  and  Dr.  Wm.  Notz  took  charge,  and  the 
congregation  became  entirely  German.  He  served  from  1891 
to  1904;  Pastor  H.  Mette  from  1904  to  1908.  In  1909  the 
present  pastor,  E.  Totzke,  took  charge,  and  under  his  efficient 
leadership  the  congregation  has  been  restored  and  strength- 
ened. Besides,  Pastor  Totzke  has  acted  as  Immigrant  Mis- 
sionary at  the  Port  of  Philadelphia,  being  for  some  time 
chairman  of  Synod's  Immigrant  Mission  Board.  Under  Pas- 
tor Totzke  the  congregation  joined  the  Missouri  Synod,  and 
established  and  for  years  conducted  a  parish-school,  until 
about  a  year  ago  this  had  to  be  closed  for  lack  of  an  available 
teacher. 


MISSOURI   SYNOD   IN   EAST  AND   SOUTHEAST.  \  [)  \ 

Martini  was  organized  by  members  of  old  St.  John's,  who 
had  moved  into  the  western  part  of  the  city,  being  served  by 
the  pastor  of  St.  John's  and  a  number  of  Baltimore  ministers 
until  1909,  when  Pastor  A.  W.  Lange  was  called,  under  whom 
the  congregation  has  become  self-supporting,  and  who  is  still 
in  its  service. 

St.  John's  Lithuanian  was  organized  by  the  Lithuanians 
who  had  formerly  been  in  connection  with  Nazareth.  They 
have  been  aided  by  the  Mission  and  Church  Extension 
Boards. 

St.  John's  Lettish  worships  in  St.  John's  German  Church, 
as  does  also  the  Polish  congregation. 

Besides  a  local  negro  mission  and  the  new  mission  in 
Wissinoming  and  Croyden,  there  is  a  Polish  Lutheran  church 
in  the  vicinity,  at  Trenton,  N".  J. 

Baltimore. 

The  Germans  in  Baltimore  (Faust  1,  164)  held  union 
services,  Lutheran  and  Beformed,  soon  after  the  town  was 
laid  out  in  1730.  A  separate  Lutheran  organization,  Zion 
Church,  was  founded  in  1755.  By  withdrawal  from  Zion, 
Pastor  John  Haesbaert  and  a  number  of  Zion  members 
organized  the  "Second  Evangelical  Lutheran  Congregation 
of  the  Unaltered  Augsburg  Confession,"  November  1,  1835. 
Its  church  stood  on  the  corner  of  Saratoga  and  Holiday  Sts. 
In  1844,  Pastor  Haesbaert  suddenly  resigned  his  pastorate 
and  went  to  South  America.  He  was  succeeded  by  the 
Rev.  Friedrich  Ivonrad  Dietrich  Wyneken,  whom  the  congre- 
gation had  learned  to  know  about  six  years  before.  Wyneken, 
in  1838,  about  six  months  before  the  Saxons  landed  at  New 
Orleans,  had  landed  in  Baltimore,  accompanied  by  Candidate 
C.  W.  Wolf,  intending  to  devote  himself  to  missionary  work 
among  the  scattered  Lutherans  of  the  middle  western  States. 
Walking  the  streets  of  Baltimore,  enquiring  after  Lutheran 
churches,  after  an  amusing  experience  in  an  Otterbein 
Methodist  prayer-meeting,  he  was  directed  to  Pastor  Haes- 
baert. Haesbaert,  with  some  misgivings  because  of  the  peri- 
patetic impostors  prevalent  at  that  time,  received  him,  and 


192  MISSOURI   SYNOD   IN   EAST  AND   SOUTHEAST. 

being  incapacitated  by  sickness  the  very  next  week,  engaged 
Wyneken  to  serve  the  congregation  for  the  next  six  weeks. 
They  became  friends.  Haesbaert  endeavored  to  detain 
Wyneken  in  Baltimore  then,  but,  owing  to  Wyneken's  in- 
sistence, procured  for  him  a  commission  from  the  Pennsyl- 
vania Synod  to  look  up  the  scattered  German  Protestants 
in  Indiana,  and,  wherever  possible,  to  organize  congregations. 
In  September,  1838,  Wyneken  set  out,  and  by  way  of  Pitts- 
burgh, Zelienople  (where  he  bought  his  horse),  and  through 
the  State  of  Ohio,  came  to  Decatur,  Adams  Co.,  Ind.  He 
soon  visited  the  Lutheran  congregation  at  Fort  Wayne, 
Ind.,  until  lately  served  by  Pastor  Huber,  a  Pennsylvania 
German,  of  which  Wyneken  then  became  pastor.  In  the 
interest  of  the  scattered  Lutherans  he  returned  to  Germany 
in  1841,  soliciting  men  and  money.  A  number  of  the  leading 
men  in  the  constructive  period  of  our  conservative  Lutheran 
Church  came  to  this  country  in  response  to  Wyneken's 
appeal.  Out  of  this  difficult,  absorbing,  and  exhausting 
activity  Wyneken  was  called  to  Baltimore,  the  Fort  Wayne 
congregation  releasing  him  in  submission  to  what  they 
thought  to  be  the  Lord's  will,  when  Wyneken's  former  friend, 
Pastor  Haesbaert,  had  relinquished  his  office  there.  He  was 
installed  at  Baltimore  on  March  7,  1845,  by  Dr.  Daniel  Kurtz, 
a  member  of  the  General  Synod.  Within  three  months  after 
his  arrival,  Wyneken  severed  his  connection  with  the  General 
Synod,  and  taking  a  very  decided  stand  against  fellowship 
with  the  Reformed  and  against  lodgism,  reduced  his  congre- 
gation to  one-half  its  former  size.  Wyneken's  consistent 
confessional  Lutheranism  directed  him  to  the  Saxon  settlers 
of  the  Middle  West,  and  though  he  was  not  present  at  the 
organization  of  the  Missouri  Synod  in  1847,  at  Chicago,  both 
he  and  his  congregation  joined  this  Synod  at  its  second 
convention,  at  St.  Louis.  Henceforth  Missouri  was  repre- 
sented in  Baltimore.  After  a  ministry  of  a  little  more  than 
four  years,  but  which  gave  mold  to  the  future  Old  St.  Paul's, 
Wyneken  accepted  a  call  to  Trinity  of  St.  Louis,  preach- 
ing his  farewell  sermon,  February  24,  1850,  on  the  text 
1  Sam.  7, 12. 


MISSOURI    SYXOI)    IX    EAST    AM)    SOI    Mil    \-l  J93 

During    a    following    vacancy    o!'    five    months,    Pastor 

G.  Schaller,  coming-  from  Philadelphia,  where  li<-  had  served 
St.  John's  for  about  a  year,  served  the  congregation  as  supply, 
and  Pastor  F.  G.  W.  Keyl,  one  of  the  Saxon  immigrants, 
being  then  at  Altenburg,  Mo.,  was  called  to  the  pastorate. 
Keyl  arrived  in  Baltimore,  July  6,  1850,  and  preached  his 
first  sermon  on  July  14.  Under  his  ministry  St.  Paul's  be- 
came, and  for  many  years  remained,  the  largest  congregation 
of  the  Missouri  Synod.  During  his  pastorate  the  first  English 
congregation  within  the  Missouri  Synod  was  organized  by 
members  of  his  parish,  Old  St.  Peter's,  November,  1856. 
This  congregation  was  disbanded  toward  the  close  of  the 
Civil  War,  1865;  but,  reorganized  in  1875,  it  became  the 
mother  of  the  Ohio  Synod  congregations  in  and  around 
Baltimore. 

On  account  of  the  scattered  condition  of  the  large 
membership  of  Old  St.  Paul's  at  this  time,  three  separate 
school  districts  were  created,  the  Southern,  the  Northeastern, 
and  the  Northwestern.  Pastor  Alexander  Stamm  became 
Pastor  Keyl's  assistant  June  10,  1866,  and  served  in  this 
capacity  until  July,  1867,  when  he  accepted  a  call  to  Kirch- 
hayn,  Wis. 

A  movement  to  build  separate  churches  in  the  now 
thriving  school  districts,  each  of  which  had  its  own  school- 
buildings,  its  own  ladies'  societies,  and  its  own  meetings,  was 
not  favored  by  Keyl.  Dr.  Walther,  President  of  Synod  at 
that  time,  visited  the  congregation,  and  as  a  result  advised 
the  congregation  to  erect  a  new  church  in  the  northwestern 
section  of  the  city,  and  to  dismiss  the  members  of  the  north- 
western section  to  German  Immanuel's,  which  had  been  or- 
ganized in  1864  by  members  who  withdrew  from  another  old 
German  church,  Old  Trinity,  and  which  had  secured  a  Mis- 
souri pastor,  the  Pev.  C.  Stuerken.  On  September  18,  1865, 
the  congregation  resolved  to  sell  the  old  church-building  and 
to  select  new  building-sites.  This  movement,  in  turn,  led  to 
a  division  of  the  membership  of  the  old  congregation,  result- 
ing in  the  organization  and  incorporation  of  the  present 
St.  Paul's    Congregation,   April    13,   1866,    and   the  present 

EBENEZER.  13 


194  MISSOURI    SYNOD    IX    EAST    AXI)   SOUTHEAST. 

Martini    Congregation,    May,    L867.      The    members    of   the 

northeastern  section  joined  German  ImmanuePs,  which  dedi- 
cated its  house  of  worship,  May  6,  1860.  The  new  St.  Paul's 
called  Pastor  Hugo  Hanser,  and  dedicated  its  new  church, 
December  15,  1867.  Martini  called  Pastor  C.  H.  F.  Frincke, 
and  dedicated  its  church  May  10,  1868.  The  three  congrega- 
tions generously  provided  for  the  aged  Pastor  Keyl  until  the 
day  of  his  death  at  Monroe,  Mich.,  August  4,  1872. 

For  a  number  of  years  these  three  congregations  became 
the  outstanding  outposts  <>f  Missourianism  in  Baltimore, 
faithfully  and  efficiently  supporting  the  synodical  activities 
at  home  and  abroad,  and  producing,  in  the  course  of  years, 
a  comparatively  large  number  of  pastors  and  teachers  edu- 
cated at  our  synodical  institutions.  The  pastors  at  these  now 
three  older  churches  until  the  present  have  been:  — 

St.  Paul's:  Hugo  Hanser,  1867-  lss'-:  Oscar  Hanser, 
vacancy  pastor,  1885— 1886;  G.Johannes,  1886—1895;  Chr. 
Kuehn,  1805—1918. 

Immanuel's:  K.  Stuerken,  1864—1888;  T.  Stiemke,  1888 
to  1908;   H.Th.  Stiemke,  1908— 1913;    O.Burhenn. 

Martini:  C.  H.  F.  Frincke,  1868— 1901;  C.  Gaenssle,  1896 
to  1897;  E.F.Haertel,  1897— 1S!»!»;  D.  H.  Steffens,  1900  to 
1918;    E.  F.  Engelbert. 

The  following  congregations  have  resulted  from  the  mis- 
sionary enterprise  of  the  foregoing  three   congregations:  — 

St.  Thomas,  in  the  western  section  of  the  city,  was  or- 
ganized mainly  out  of  St.  Paul's,  in  1890,  and  its  church 
dedicated  January  18,  1891.  Pastors:  Wm.  Schaller,  1891  to 
1 901 ;   H.  Guckenberger. 

Emmanuel's  English,  western  section,  organized  Jan- 
uary 19,  1888.  Pastors:  Wm.  Dallmann,  1888—1898; 
C.  Abbetmeyer,  1898—1902;  C.  F.  W.  Meyer,  1902—1910; 
Theo.  F.  Halm,  1910— 1915;  P.  Bente,  1915  — 1920;  J.  M. 
Bailey,  1921. 

Jackson  Square,  now  Church  of  Our  Savior,  English, 
eastern  section,  organized  March  10,  1892.  Pastors :  H.  B. 
Hemmeter,  1892—1895,  O.  Kaiser,  1895—1910;  Theo.  Sorge, 
1910—1921. 


MISSOUKI   SYNOD   IN   EAST  AND   SOUTHEAST.  195 

Bethlehem,  originally  St.  Peters  German,  came  to  the 
Missouri  Synod  and  was  later  reorganized,  August  17,  1903, 
under  Pastor  F.  Yerwiebe,  and  was  received  into  Synod  in 
1904.  Pastor  Verwiebe  served  until  1907,  and  Pastor  G.  Spil- 
man  since  1908. 

Redeemer,  Irvington,  was  organized  October  20.,  1898; 
Bethany,  Violetville,  the  same  year.  They  form  one  parish 
and  were  served  by  the  following  pastors :  W.  Moll,  1900  to 
1904;  F.  C.  Fackler,  1904—1910;  E.  Steger,  January  to  July, 
1910;    P.  G.  Kenreich,  1911— 1914. 

A  missionary  society  has  existed  in  Baltimore  for  many 
years,  composed  of  delegates  of  the  various  Missouri  congre- 
gations there.  It  was  mainly  through  the  agency  of  this 
society  that  the  aforenamed  missionary  fruits  were  borne. 
Largely  under  its  influence  also  the  following  churches  have 
been  organized:  Christ  (Polish),  Sparrowspoint ;  St.  James, 
Overlea;  Nazareth,  Highlandtown ;  with  missions  at  Bay 
View  and  at  Orangeville;  St.  Paul's,  Glenburnie,  with  mis- 
sion at  Brooklyn;  Cross  Street  Mission;  besides  missions  in 
Prince  George's,  St.  Mary's,  and  Charles  counties ;  and  con- 
gregations in  Caroline  and  Dorchester  counties. 

Missouri  Synod  pastors  served  old  congregations  at  West- 
minster and  in  Greenspring  Valley,  Md. 

,  Washington. 

In  1843,  the  German  Evangelical  Congregation  at  Wash- 
ington, D.  C,  secured  the  services  of  Pastor  Adolf  F.  Th. 
Biewend,  who  had  just  landed  in  New  York,  in  response  to 
the  appeal  that  Wyneken  on  his  trip  to  Germany  made  for 
missionary  helpers  among  the  scattered  German  Lutherans 
in  this  country.  Biewend  intended  to  go  west,  but  whilst  in 
New  York  received  this  call  together  with  another  to  the  Ger- 
man congregation  at  Bichmond,  Va.  Biewend  found  not  only 
Keformed  members  in  this  congregation,  but  also  Boman 
Catholics.  He  labored  both  patiently  and  conscientiously, 
endeavoring  to  lead  the  congregation  to  a  true  Lutheran 
basis,  but  failing  in  this,  in  October,  1847,  resigned  his  office. 


196  MISSOURI   SYNOD   IN  EAST  AND   SOUTHEAST. 

remaining  in  the  city  teaching  ancient  and  modern  languages 
and  the  natural  sciences  at  Columbian  College.  In  1849  he 
accepted  a  call  as  professor  at  our  college  at  Fort  Wayne, 
from  which  institution  he  was  called  the  following  year  to 
the  seminary  at  St.  Louis,  where  he  died  in  1858.  Biewend's 
successor  at  Washington  was  unsatisfactory  to  a  number  of 
the  more  conservative  Lutheran  members,  and  their  protest 
against  his  false  doctrine  and  unbiblical  administration  of 
the  Sacrament  remaining  unheeded,  they  appealed  to  their 
former  pastor,  now  at  St.  Louis,  for  help  in  securing  a  Lu- 
theran pastor.  He  referred  them  to  Keyl  of  Baltimore,  who, 
together  with  the  then  Praeses  Wyneken,  again  on  his  way 
to  Germany,  came  over  from  Baltimore  and  preached  for 
them,  Keyl  in  the  morning,  and  Wyneken  in  the  afternoon, 
in  one  of  the  rooms  of  the  City  Hall.  This  was  August  10, 
1851,  which  became  the  birthday  of  a  new  Missouri  congrega- 
tion, about  120  hearers  attending  the  services.  Pastor  Nord- 
mann,  at  this  time  serving  congregations  near  Baltimore,  was 
called  in  November,  1851,  and  installed  at  Washington 
April  4,  1852,  by  Pastor  Keyl,  seventy  persons  from  Baltimore 
attending,  among  them  the  "Posaunen-  and  the  Singchor" 
of  old  St.  Paul's.  The  service  and  installation  was  held  in 
Temperance  Hall.  The  first  church -hall  was  dedicated 
August  22,  1852.  Pastors  Keyl  and  Sommer  were  present 
at  this  service,  and  after  Pastor  Sommer  had  preached  the 
sermon  iii  the  afternoon,  he  and  his  bride,  who  had  lately  come 
over  from  Germany,  were  publicly  married.  In  the  same  year 
the  congregation  joined  Synod.  The  present  church  was  built 
in  1856,  and  a  parish-school  was  established  from  the  very 
beginning,  Pastor  ISTordmann  teaching.  In  the  spring  of 
1858  Pastor  Nordmann  left  for  Germany,  and  having  there 
received  a  call  to  a  Lutheran  congregation  in  Osnabrueck, 
was  in  July  of  that  year  relieved  of  his  office  at  Washington. 
The  Rev.  Ernst  Moritz  Buerger,  from  near  Buffalo  at  that 
time,  became  the  next  pastor.  In  1859  the  Eastern  District 
of  Synod  met  within  the  congregation.  Teacher  Hoelter, 
later  at  Holy  Cross,  in  St.  Louis,  held  his  first  charge  as 


MISSOURI    SYNOD    IN    CAST  AND  SOUTHEAST.  197 

teacher  under  the  pastorate  of  Buerger.  In  L869,  Buerger 
having  accepted  a  call  to  Winona,  Minn.,  the  Rev. P. Brand, 
then  pastor  in  Buffalo,  came  to  Washington,  and  under  hia 

pastorate  the  congregation- ''Unshed.  The  Eastern  District 
met  for  a  second  time  in  the  congregation  in  1873.  In  1870 
the  English  question  was  urged  in  the  congregation,  the  con- 
gregation as  such  opposing  it,  the  matter  resulting  in  the 
withdrawal  of  a  number  of  members  and  the  organization  of 
an  Ohio  Synod  congregation,  Missouri  and  Ohio  at  that  time 
being  in  fraternal  affiliation.  Brand,  in  1876,  accepted  a  call 
to  Pittsburgh,  and  the  Eev.  W.  C.  H.  Luebkert,  then  of  But- 
ler, Pa.,  succeeded  in  this  ministry.  In  1892,  the  English 
Christ  Ev.  Luth.  Congregation  was  organized  of  members  who 
had  been  dismissed  for  this  purpose,  and  Pastor  C.  C.  Mor- 
hart  became  the  first  pastor.  The  Eev.  F.  Wenchel  succeeded 
him  and  is  now  the  pastor  of  this  congregation.  Pastor  Lueb- 
kert resigned  his  office  in  1895,  serving  for  a  while  the  con- 
gregations in  the  vicinity,,  removing  to  New  York  City  in 
1898,  and  later  to  Mount  Yernon,  N.  Y.,  where  he  died 
March  20,  1900.  He  was  buried  in  Glenwood  Cemetery, 
Washington,  on  March  26.  Pastor  George  Koenig,  then  of 
Brooklyn,  N".  Y.,  followed  Pastor  Luebkert,  being  installed 
into  office  there  on  the  second  Sunday  after  Easter,  1896. 
His  ministry  was  not  to  last  long,  for  on  January  24,  1897, 
whilst  in  quest  of  his  health,  he  died  at  Brooklyn,  where  he 
was  buried  in  the  Lutheran  Cemetery.  Pastor  Henoch 
Schroeder,  then  of  Port  Richmond,  1ST.  Y.,  became  his  suc- 
cessor and  is  still  the  pastor  of  old  Trinity  there. 

Our  congregation  at  Alexandria  was  organized  during  the 
ministry  of  Pastor,  later  Praeses,  Brand.  Its  first  resident 
pastor  was  R.  Bischoff,  later  professor  at  Fort  Wayne. 

The  pastors  at  Washington  for  years  have  been  assisting 
in  serving  weaker  and  mission  congregations  in  its  vicinity, 
among  them  a  small  flock  at  Herndon,  another  at  Buck 
Valley,  Pa.,  and  from  time  to  time  the  congregation  at 
Alexandria,  Ya.  A  mission-station  at  Brookland  has  received 
attention  for  many  years. 


198  MISSOURI   SYNOD   IN  EAST  AND   SOUTHEAST. 

York,  Pa. 

The  consistory  of  Christ  German  Evangelical  Lutheran 
Church  of  York,  Pa.,  resolved  to  introduce  more  English 
services  into  the  congregation/*s_c>  number  of  German  mem- 
bers, dissatisfied  with  this  action,  requested  that  the  matter 
be  submitted  to  the  congregation  for  action.  When  the  con- 
sistory refused,  they  took  the  matter  to  court.  The  court 
deciding  against  them,  they  organized  a  new  congregation, 
St.  John's,  October  27,  1873.  Until  now  they  had  been  con- 
nected with  the  General  Synod,  but  needing  a  German  pastor, 
and  having  through  one  of  their  number  who  had  family 
connections  in  a  Missouri  congregation  in  Indiana  become 
acquainted  with  the  Lutheraner,  and  through  this  paper 
with  the  Missourians,  they  directed  themselves  to  Pastor  C. 
Schwankovsky,  who  at  that  time  was  a  member  of  the  Mis- 
souri Synod  and  served  a  congregation  at  Harrisburg,  Pa. 
He  conducted  the  first  service  at  York  on  January  4,  1874, 
and  from  that  time  on  services  were  held  regularly  at  York, 
at  first  at  the  courthouse,  and  conducted  by  Missouri  pastors 
from  Baltimore  and  vicinity.  On  April  26,  1874,  Pastor 
H.H.Walker,  until  then  pastor  at  Paterson,  N.  J.,  was  in- 
stalled as  pastor  at  York,  by  Pastor  CI.  Stuerken  of  Balti- 
more. Pastor  Walker  still  continues  as  pastor  of  the  congre- 
gation, together  with  Pastor  Paul  Succop,  who  was  called  in 
the  summer  of  1917  as  assistant,  and  who  is  now  the  acting- 
pastor.  The  present  church  was  dedicated  October  17,  1875. 
A  parish-school  is  still  maintained. 

Richmond. 
"The  Old  Stone  House  on  Main  Street"  which  was  built 
by  a  German  in  1737  is  still  standing.  But  the  Germans  in 
the  eastern  part  of  Virginia,  no  doubt  due  to  the  social  con- 
ditions, the  idle  habits  of  the  whites,  and  the  slavery  of  the 
negroes,  were  not  as  numerous  as  in  the  western  part  of  the 
State,  where,  for  instance,  in  the  Shenandoah  Valley,  large 
numbers  of  German  settlers,  coming  down  from  Pennsylvania 
and  Maryland^  turned  the  wilderness  into  a  veritable  garden. 


MISSOURI    SYNOD    l.\     I.AS'l     a\D    SOI  "I  I  ( KAST.  100 

Smithfield,  however,  in  the  county  Isle  of  Wight,  was  founded 

by  Germans,  who  built  a  Lutheran  church  there  in  1772. 
Missouri  is  represented  in  Richmond,  and  lately  in  Norfolk 
in  the  east,  outside  of  its  Negro  Mission  stations,  and  further 
west  in  Charlottesville  and  at  Waynesboro  and  Coyners  Store. 

Bethlehem  Congregation  at  Richmond  was  organized 
October,  1852,  by  Pastor  W.  Smogrow,  who  in  1855  was 
followed  by  Pastor  E.  C.  Luebkert,  who,  after  a  ministry  of 
six  months,  accepted  a  call  to  Baltimore.  On  February  7, 
1856,  the  congregation  decided  to  withdraw  from  the  Virginia 
Synod  and  to  unite  with  Missouri.  The  Rev.  Carl  Gross  of 
the  Missouri  Synod  accepted  a  call  to  the  church,  being 
ordained  June  22,  1856,  serving  until  September,  1867,  when 
he  accepted  the  call  to  Trinity  of  Buffalo.  Pastor  Louis 
Lochner  succeeded  in  the  ministry  November  10,  1867,  and 
under  him  the  new  church  edifice  was  built  in  1868.  On  the 
Wednesday  after  the  dedication,  August  26,  Prof.  C.  F.  W. 
Walther  preached  the  opening  sermon  of  the  Eastern  District 
Synod  in  this  church.  In  1877  Pastor  F.  Dreyer  followed 
Lochner,  who  went  to  Trinity,  Chicago,  and  in  1883  Pastor 
C.  J.  Oehlschlaeger  accepted  the  congregation's  call.  Rev.  F. 
H.  Meuschke  became  pastor  of  the  congregation  in  1903  and 
was  followed  in  1921  by  the  present  pastor,  O.  Sauer. 

A  small  congregation  at  Charlottesville,  Ya.,  has  been 
served  by  Missouri  pastors  for  many  years. 

The  records  of  Coyner's  Congregation^  Virginia,  date  back 
to  1772.  In  1868  the  Concordia  Synod,  made  up  of  pastors 
and  congregations  who  left  the  Tennessee  Synod  on  account 
of  increasing  laxness,  was  organized  in  Coyner's  Church. 
This  synod  later  became  affiliated  with  the  Joint  Synod  of 
Ohio.  In  1881,  during  the  predestination  controversy,  this 
congregation,  with  its  pastor,  F.  Kuegele,  .came  to  Missouri. 

Pastor  Kuegele  later  became  first  President  of  the  English 
Synod  of  Missouri,  and  was  author  of  a  series  of  English 
sermon  books,  also  a  book  of  devotion.  He  took  an  active 
part  in  the  periodical  literature  of  the  predestination  con- 
troversy. 


200  MISSOURI   SYNOD   IN   EAST  AND   SOUTHEAST. 

Pittsburgh. 
On  January  22,  1837,  a  number  of  German  Lutherans  met 
to  organize  the  First  German  Lutheran  Congregation  of 
Pittsburgh  and  requested  pastoral  service  from  the  Pennsyl- 
vania Ministerium.  Pastor  F.  Heyer  was  sent  as  Lutheran 
missionary  to  Pittsburgh  to  establish  an  English  Lutheran 
congregation  and  in  connection  therewith  to  serve  the  Ger- 
mans also.  He  began  to  hold  services  in  a  little  church,  then 
standing  on  Smithfield  St.,  preaching  German  in  the  after- 
noons. On  February  5,  1837,  he  installed  the  church  council 
consisting  of  six  persons.  On  March  6  the  congregation 
chose  its  name,  as  above  stated.,  secured  twenty  lots  for 
burials  in  the  Baptist  cemetery,  and  decided  to  use  the  host 
in  the  celebration  of  the  Lord's  Supper.  In  a  vestry  meeting 
held  this  same  day,  the  council  decided  to  adopt  the  Disci- 
pline of  the  Ministerium  in  the  government  of  the  congrega- 
tion in  so  far  as  applicable.  Services  were  held  in  the  little 
church  on  Smithfield  St.,  belonging  to  the  Unitarians,  for 
about  five  months,  and  then  in  a  public  schoolhouse  on  the 
same  street  where  now  the  Monongahela  House  stands.  After 
a  little  while,  services  had  to  be  held  in  the  county  courthouse 
for  want  of  another  place.  July  14,  1838,  the  congregation 
bought  a  church  lot,  corner  of  Sixth  and  Grant  Sts.,  and 
April  5,  1840,  dedicated  the  church,  the  congregation  then 
numbering  66  voting  members.  A  parish-school  was  opened  in 
the  lower  story  of  the  church  and  taught  by  Teacher  Scheib. 
Pastor  Heyer  was  succeeded  by  Pastor  F.  Schmidt,  on  Octo- 
ber 11,  1840.  On  January  17,  1841,  the  congregation  was 
incorporated.  September  25,  1842,  Pastor  Gottfried  Jensen 
took  charge  of  the  congregation  and  served  it  until  his  death, 
February  19,  1847.  Under  his  pastorate  the  congregation 
adopted  a  constitution  of  its  own.  In  1846  the  congregation 
established  a  cemetery  of  its  own  on  Dinwiddie  St.,  which  in 
1863  was  abandoned  when  the  new  Oakland  Cemetery  was 
laid  out,  the  dead  having  been  removed  to  the  new  burial- 
grounds.  After  a  vacancy  of  four  months,  Pastor  J.  Vogel- 
bach  was  installed  into  office  June  10,  1847.  January  18, 
1848,  a  new  church,  which  the  growth  of  the  congregation 


MISSOURI   SYNOD   IN   EAST   AND   SOUTHEAST.  201 

required,  was  dedicated  on  the  corner  of  High  St.,  now  Sixth 
Ave.,  and  Wylie  Ave.,  the  old  church  having  been  sold  to  the 
Baptists.  Pastor  Vogelbach  having  accepted  a  call  to  Harris- 
burg,  Pa.,  August  11,  1850,  Pastor  J.  G.  Zeumer  became  his 
successor  November  18.  On  May  3,  1852,  the  congregation 
decided  to  join  the  Ohio  Synod.  September  18,  1854,  the 
congregation  decided  that  henceforth  no  lodge-members  be 
received  into  the  congregation.  On  October  1,  1855,  the 
church  council  passed  resolutions  protesting  against  un- 
Lutheran  practise  on  the  part  of  Synod  in  the  matter  of 
unionism  and  of  secret  societies,  and  dissatisfied  with  the 
results  of  their  deliberations  with  the  representatives  of  said 
Synod,  decided  July  7,  1856,  to  join  the  Missouri  Synod. 
Pastor  Zeumer  having  resigned,  June  10,  1856,  Pastor  A. 
Ernst,  a  Missouri"  Synod  pastor,  was  asked  to  serve  during 
the  vacancy.  Pastor  E.  A.  Brauer,  then  of  Addison,  111.,  was 
called,  and  Pastor  J.  A.  Huegli  became  vacancy  pastor. 
After  a  second  call  Pastor  Brauer  accepted,  and  served  the 
congregation  most  energetically  and  efficiently  the  following 
six  years.  In  the  fall  of  1862  he  was  called  to  a  professorship 
at  St.  Louis,  and  Easter,  1863,  he  removed  to  that  city. 
Pastor  J.  A.  F.  W.  Mueller,  then  of  Chicago,  succeeded  him 
in  office.  Owing  to  the  damage  to  the  church-building  caused 
by  the  excavation  of  a  railroad  tunnel  under  it,  the  congre- 
gation was  forced  to  conduct  a  lingering  lawsuit  and  then  to 
build  a  new  church,  its  present  house  of  worship.  In  1871 
Pastor  J.  P.  Beyer  followed  in  office,  Pastor  Mueller  having 
accepted  a  call  to  Johnsburg,  Pa.,  and  served  until  1880,  when 
he  accepted  a  call  to  Brooklyn,  K  Y.  Pastor  F.  A.  Ahner,  of 
Frankentrost,  Mich.,  now  accepted  the  call  of  the  congrega- 
tion and  served  until  1896,  when  Pastor  Wm.  Broecker,  the 
present  minister,  took  charge  of  the  pastorate. 

The  following  congregations  were  branched  off  from  this 
First  Church  in  the  course  of  years :  ■ — 

St  Paul's,  Southside,  founded  1849.  Pastors:  Gustav 
Neuffer,  1849— 1852;  Christ.  Poppe,  1852— 1854;  J.  H.  C. 
Schierenbeck,  1854— 1857;  C.  H.  Gilbert,  1857— 1863 ;  F.  A. 
Herzberger,  1864—1876;  P.  Brand,  1876—1918;  E.  F.  Brand, 


202  MISSOURI   SYNOD   IN   EAST  AND   SOUTHEAST. 

1916  to  date.  Under  the  pastorate  of  Pastor  P.  Brand,  the 
congregation  left  the  Ohio  Synod  in  1882  and  in  1886  joined 
the  Missouri  Synod.  Pastor  P.  Brand  was  for  many  years 
President  of  the  Eastern  District  of  the  Synod  of  Missouri 
and  the  Vice-President  of  the  General  Body. 

St.  Paul's,  Pride  St.,  founded  1851.  Pastors :  W.  Berke- 
meyer,  1851— 1858;  E.  Neumann,  1859— 1865 ;  G.  A.  Wenzel, 
1865—1878;  F.  Lindemann,  1878—1885,  who  left  to  become 
Professor  at  Addison;  K  Soergel,  1885  —  1893;  F.  Brand, 
1893—1903;  W.  Brand,  1903— 1912;  J.  Geo.  Bornmann,  1913 
to  date.  The  congregation  came  from  the  Pittsburgh  Synod 
to  Missouri  in  1879.  The  first  church  was  bought  in  1852; 
the  present  house  of  worship  was  built  in  1873. 

St.  Matthew's,  Allegheny,  founded  1873,  under  Pastor  J. 
P.  Beyer.  The  school  out  of  which  this  congregation  grew 
was  opened  in  1861  by  Pastor  Brauer,  of  Trinity.  Pastors: 
Albert  Brauer,  Friedrich  Wambsganss,  E.  H.  Wischmeyer, 
and  J.  K.  Horst,  the  present  pastor. 

Zion,  37th  St.,  founded  1868,  under  the  pastorate  of  J.  A. 
F.  W.  Mueller.  Became  a  member  of  Missouri  Synod  in  1872. 
Pastors:  C.  Engelder,  F.  W.  Richmann,  M.  Hein,  W.  Lues- 
senhop,  W.  Lochner,  C.  Roeper,  the  present  pastor,  since  1908. 

In  and  about  Pittsburgh  there  are  connected  with  the 
District  Conference  also  the  following  churches :  — 

The  First  Church  of  Sharpsburg,  Pa.,  founded  1863, 
under  Pastor  Dethlefs,  a  small  number  of  Lutherans  severing 
their  connection  with  the  "Evangelische  Vereinigte  Ge- 
meinde,"  of  Etna,  Pa.,  and  joining  the  Ohio  Synod  in  1864. 
In  1882,  under  Pastor  K.  Walz  (1867—1905),  the  congrega- 
tion left  the  Ohio  Synod  and  joined  the  Concordia  Synod, 
from  which  it  came  to  Missouri  in  1888.  Pastor  H.  Speckin 
followed  Walz  in  1906,  and  Pastor  L.  Mueller  in  1909.  Since 
1919  Pastor  W.  Sander  has  charge  of  the  congregation. 

St.  Johns,  Millvale,  founded  1877,  having  since  1873  been 
organized  as  a  Reformed  church,  joined  the  Ohio  Synod. 
In  1888  the  congregation  split  on  the  lodge  issue.  In  1889 
it  called  Pastor  Otto  Maas,  member  of  the  Missouri  Synod, 


MISSOURI   SYNOD   IN    I.AM     AM.    301    Mil   Wl.  203 

who  served  until  1893,  when  l';istor  N.  Soergel  supplied  the 
congregation  for  one  year.  In  L894  Pastor  E. Totzke  waa 
called,  seizing  until  1907.  The  congregation  joined  our 
Synod  in  1899.  Pastors  since  1907:  Theo.  Mackensen,  1907 
to  1919;   R.  C.  Franke  since  1919. 

Immanuel,  Braddock,  founded  1880.  Called  a  graduate 
from  St.  Louis,  F.  Brand.  Under  his  guidance  the  congrega- 
tion was  set  on  a  sound  Lutheran  basis.  When  Pastor  Brand 
left  in  1893,  Pastor  C.  Engelder  accepted  the  call  and  served 
until  1904,  when  the  present  pastor,  F.  Engelbert,  took  charge. 

Trinity,  Pitcairn,  founded  1894  by  Pastor  F.  Brand,  at 
that  time  pastor  at  Braddock.  After  serving  the  congrega- 
tion two  years,  Pastor  Brand  relinquished  the  charge  to 
Pastor  Walter  Koenig,  who  then  served  from  September, 
1895,  to  September,  1904.  Pastor  G.  J.  Mueller,  who  suc- 
ceeded him  in  1905,  is  still  serving  the  congregation. 

St.  Paul's,  New  Kensington,  founded  1895.  Pastor  E. 
Totzke,  then  of  Millvale,  explored  the  field  and  preached  for 
a  short  time,  after  which  Pastor  Theodore  Walz  was  called. 
The  name  of  the  congregation  then  was  Trinity.  Pastor  Paul 
Succop  took  charge  in  1904,  and  in  1908  on  account  of  the 
lodge  led  out  about  a  dozen  members,  adopting  the  present 
name,  St.  Paul's.  In  1917  Pastor  Goerss  followed  in  the 
ministry,  in  1920  Pastor  Theo.  Andree. 

Holy  Cross,  Brushton,  now  Pittsburgh,  founded  1896. 
First  pastor,  John  Schubert,  followed  by  E.  Wischmeyer. 
The  present  pastor  is  the  Rev.  H.  R.  Lindke. 

St.  Mark's,  McKees  Rocks,  founded  1894  by  Rev.  John 
Schubert  and  a  number  of  members  who  withdrew  from 
St.  John's  Church.  Pastor  Schubert  served  the  congregation 
until  January;  1895,  when  Candidate  G.  Eifrig  of  St.  Louis 
Seminary  became  the  pastor.  Since  then  the  following  pas- 
tors have  served  the  congregation :  H.  Osterhus,  J.  Boschen, 
H.  Engelken,  and  G.  A.  Mueller. 

Zion,  Bridgeville,  founded  1900.  The  congregation  in 
1915  withdrew  from  the  Pittsburgh  Synod  and  made  applica- 


204  MISSOUEI   SYNOD   IN   EAST  AND   SOUTHEAST. 

tion  for  a  Missouri  pastor,  since  when  the  Rev.  G.  A.  Mueller 
has  served  them. 

St.  Luke's,  Hannastown,  founded  August  8,  1847,  by  Pas- 
tor Heinrich  Isensee.  Pastor  J.  C.  G.  Schweizerbarth,  of  the 
Old  Joint  Synod  of  Ohio  of  Zelienople,  later  of  Butler,  Pa., 
one  time  colaborer  of  Wyneken,  had  for  some  time,  since 
1838,  served  the  scattered  Lutherans  of  this  section.  Among 
the  many  pastors  who  in  the  course  of  years  served  this  old 
church  we  find  the  name  of  John  H.  Fritz,  in  1861.  From 
1870  to  1891  Pastor  F.  Wilhelm,  later  Superintendent  of  the 
Orphan  Home  at  Marwood,  served  the  congregation.  Then 
Pastor  C.  Engelder  was  called.  In  1903  Pastor  Theo.  Andree 
succeeded  to  the  office,  and  in  1920,  the  Rev.  W.  K.  Pifer,  who 
is  the  present  pastor. 

Zion,  Summit  Township,  founded  1877,  by  Pastor  F.  Wil- 
helm. Served  in'  connection  with  the  Hannastown  congre- 
gation. 

Zion,  Accident,  Md.,  founded  1864,  under  Pastor  A.  M. 
Koehler,  the  members  having  left  the  General  Synod  congre- 
gation at  that  place.  Pastors:  Herman  Krebs,  Frederick 
Dreyer,  Emil  Fleckenstein,  W.  Hoemann,  G.  W.  Wolter, 
J.  Halboth,  G.  Blievernicht,  L.  D.  Zimmermann,  Geo.  Luecke. 

Trinity,  Freedom,  Pa.,  founded  1869  by  Pastor  C.  A. 
Frank,  with  twelve  families,  which  left  St.  John's  Church 
of  the  Pittsburgh  Synod  on  account  of  doctrinal  differences. 
St.  John's  was  founded  in  1837  and  was  served  until  1867  by 
pastors  of  the  Ohio  and  Pittsburgh  synods.  In  1867  applica- 
tion was  made  for  a  Missouri  pastor,  and  Pastors  J.  A.  F.  W. 
Mueller  and  Chr.  Hochstetter  served  until  Candidate  C.  A. 
Frank  was  installed.  After  serving  the  congregation  a  little 
over  a  year,  the  separation  came,  and  Trinity  was  organized 
and  a  church  built.  With  the  exception  of  an  interval  of 
sixteen  years,  during  which  the  congregation  was  served  as 
a  filiate  by  pastors  at  Pittsburgh,  the  congregation  has  had  its 
own  pastors.     The  present  pastor  is  W.  E.  Schuldt. 

St.  Peter's,  Knob,  Pa.,  founded  about  1848,  served  from 
Zelienople.  The  congregation  since  1903  has  been  served 
from  Freedom. 


MISSOURI   SYNOD   IN    BAST    AM>    801    nil    \-l  205 

Trinity,  Cumberland,  Md.,  founded  L853,  a  Dumber  of  the 

members  of  the  local  church  of  the  Mary  hind  Synod,  together 
with  the  teacher,  Carl  Brauer,  who  had  insisted  on  teaching 

Luther's  Small  Catechism  and  on  that  account  had  been  dis- 
missed, formed  the  new  organization.  Pastor  Keyl,  of  Balti- 
more, upon  request  visited  the  people,  preached  to  them,  and 
organized  them  into  a  Lutheran  congregation.  In  the  spring 
of  1853  this  congregation  joined  the  Missouri  Synod. 
Teacher  Brauer  later  became  professor  at  Addison.  Pastors : 
J.Biltz,  1853—1860;  H.  Steger,  1860—1862,  when  cholera  so 
weakened  the  congregation  that  it  could  not  support  its 
own  pastor  until  1865,  when  Pastor  C.  Schwankovsky  was 
called;  then  F.  Kuegele,  1871—1879;  M.  Moll,  1879—1881; 
W.  Hanewinckel,  1881—1887;  J.  E.  W.  Kuhlmann,  1887  to 
1899;  G.  Eifrig,  1899  —  1903;  M.  Gallmeier,  1904—1916; 
J.  H.  C.  Albohm  since  1917. 

Martin  Luther,  Punxsutawney,  Pa.,  founded  1853,  under 
Pastor  C.  C.  Brandt.     The  present  pastor  is  H.  G.  Oermann. 

Immanuel,  Du  Bois,  Pa.,  founded  1900,  under  Pastor  G. 
J.  Mueller,  with  members  formerly  of  Buffalo  and  of  Olean. 
The  present  pastor  is  H.  G.  Oermann. 

The  oldest  English  Missouri  Synod  churches  in  Pitts- 
burgh date  their  origin  back  to  the  nineties  of  the  last  cen- 
tury. Trinity,  on  the  Southside,  was  organized  out  of  Old 
St.  Paul's.  Its  first  pastor  was  the  Eev.  C.  Spannuth,  who 
was  followed  by  the  Eev.  Theo.  Huegli,  who  labored  under 
great  stress  for  many  years.  Pastor  A.  Holthusen  succeeded 
Pastor  Huegli  in  1902  and  was  followed  by  Pastor  H.  B. 
Hemmeter  in  1905,  and  by  the  present  pastor,  W.  H.  Dale,  in 
1908.  St.  Andrew's  was  organized  by  members  of  Old  Trinity 
and  of  the  Second  St.  Paul's  Church,  having  as  its  first  pas- 
tor A.  W.  Meyer,  who  was  succeeded  in  1895  by  Pastor  H.  B. 
Hemmeter,  who  served  the  congregation  for  seven  years. 
having  as  his  successor  Pastor  W.  P.  Sachs,  who  was  suc- 
ceeded by  the  present  pastor,  H.  P.  Eckhardt.  Besides  these 
English  mother  churches,  there  are  English  congregations  in 
Greenfield  and  in  the  Hill  Top  sections. 


206  MISSOURI   SYNOD   IN  EAST  AND   SOUTHEAST. 

The  Beginning  of  English   in  the  Missouri  Synod. 

Mrs.  S.,  who  understood  no  German,  desired  to  join  her 
husband's  church,  Old  St.  Paul's,  at  Baltimore.  Pastor 
Wyneken  proceeded  to  instruct  her  in  English,  providing  her 
with  a  New  Testament,  the  Book  of  Concord,  New  Market 
Edition,  and  a  translation  of  Meurer's  Life  of  Luther,  which 
had  then  just  been  published  in  New  York.  But  Wyneken 
left  Baltimore  before  he  could  confirm  the  lady,  and  so  Pas- 
tor Schaller,  vicar  during  the  vacancy,  finished  the  instruc- 
tion and  confirmed  her.  Pastor  Keyl,  busy  with  the  in- 
creasing German  work,  was  not  inclined  to  further  the 
English.  But  on  April  28?  1854,  three  members  of  St.  Paul's, 
Dr.  A.  F.  Haynel,  Francis  Buehler,  and  Daniel  Dobler,  ad- 
dressed a  communication  to  the  congregation,  asking  whether 
the  time  to  establish  an  English  Lutheran  church  had  not 
come,  and  soliciting  the  cooperation  of  the  German  congre- 
gation in  such  an  organization.  As  reasons  for  their  action 
they  urged  the  loss  of  many  young  people  to  the  sects  soon 
after  their  confirmation.  The  church  council,  after  three 
months,  in  a  document  dated  July  27,  1854,  replied  nega- 
tively. Two  other  communications  to  the  congregation  fol- 
lowed, the  latter  dated  August  1,  1855,  signed  by  the 
petitioners  named  above  in  behalf  of  the  "Society  for  the 
Furtherance  of  English  Lutheran  Services,  U.  A.  C,"  this 
society  having  been  organized  May  16,  1855,  at  the  residence 
of  Dr.  Haynel.  Besides  the  persons  named,  men  of  such 
known  Lutheran  character  as  Thiemeyer,  Einwaechter,  Schu- 
macher, etc.,  had  become  members  of  this  society.  The 
memorials  they  addressed  to  Old  St.  Paul's  were  voluminous. 
They  addressed  also  President  Wyneken  and  the  Eastern  Dis- 
trict of  the  Missouri  Synod.  They  were  determined  men,  and 
when  they  had  failed  to  gain  the  support  of  Old  St.  Paul's  in 
their  last  communication  to  the  congregation,  they  had  said : 
"Brethren,  if  you  cannot  be  of  one  mind  with  us,  pray  grant 
us  the  liberty  of  conscience,  and  give  us  your  blessing  upon 
our  undertaking.  We  desire  only  that  the  precious  Gospel 
of  Jesus  Christ  be  preached  to  our  children,  and  their  de- 
scendants,  as  purely  and  sincerely  as  we  have  received  it 


Missoi  in    SYNOD   J  \    EAST   AND  SOUTHEAST.  207 

from  our  pious  church-fathers."  They  also  stated:  "If  .von 
refuse  our  just  prayer,  you  will  have  to  answer  Eor  it  to  God; 
wo  will  not  recede,  for  we  cannot  act  against  God's  Word 
and  our  conscience;  we  will  go  forward  and  <>\\r  banner  is, 
'Jehovah  Nisi.'    Ex.  15,  5." 

This  last  communication  was  dated  August  1,  and  in 
November,  1856,  three  members  of  Old  St.  Paul's,  Dr.  A.  V. 
Haynel,  Francis  Buehler,  and  Daniel  Dobler,  together  with 
John  Dobler,  who  was  not  a  member  of  Keyl's,  organized 
"Old  St.  Peter's,"  and  J.  Clement  Miller,  former  member  of 
the  Pennsylvania  Ministerium,  but  who  had  taken  a  special 
course  under  Walther  at  St.  Louis,  became  the  pastor.  A  con- 
troversy which  arose  because  of  the  withdrawal  of  the 
organizers  from  Old  St.  Paul's  was  carried  on  until  it  was 
finally  adjusted,  November,  1857,  by  Dr.  Walther  and  Pastor 
Schwan,  who  were  appointed  by  Synod,  and  who  came  to  Bal- 
timore for  that  purpose. 

A  parish-school  was  established  by  this  English  congre- 
gation in  January,  1858,  and  Teacher  C.  W.  Miller,  then  at 
Philadelphia,  took  charge  of  it.  He  came  to  Baltimore  in 
April;  but  the  life  of  the  school  was  short,  for  the  scattered 
membership  of  the  congregation,  which  was  small,  the  want 
of  a  church  edifice  and  other  suitable  buildings,  as  well  as 
the  lack  of  support  from  the  German  church,  which  at  that 
time  had  over  300  voting  members,  spelled  its  disaster. 
Teacher  Miller,  after  three  months'  hard  work,  withdrew  and 
accepted  a  call  to  St.  Charles,  Mo. 

This  misfortune  was  followed  by  another.  Pastor  Miller 
contracted  throat  trouble,  was  compelled  to  resign,  and  died 
at  Lebanon,  Pa.,  January  5,  1859,  of  consumption.  The 
faculty  at  St.  Louis  now  supplied  a  vicar  for  the  congrega- 
tion, Student  Jacob  Buehler,  a  Baltimore  boy,  later  pioneer 
Missouri  pastor  on  the  Pacific  coast,  at  San  Francisco,  and, 
later  still,  president  for  many  years  of  the  California  and 
Nevada  District.  The  vacancy  continuing  for  some  time. 
Pastor  S.  Kleppisch  followed  Student  Buehler,  until  Rev. 
Henry  Wetzel,  of  Mount  Solon,  Va.,  was  secured  for  the 
pastorate  for  a  short  while.    After  calling  a  number  of  men 


208        MISSOURI  SYNOD   AND   ITS  PAROCHIAL   SCHOOL    SYSTEM. 

vainly,  the  congregation  finally  secured  Pastor  F.  A.  Schmidt, 
.then  of  Olean,  N".  Y.,  in  1860,  under  whose  leadership  the 
congregation  began  to  grow.  The  Civil  War,  however,  came 
with  fury,  and  on  April  21,  1861,  the  congregation  was  dis- 
possessed of  its  meeting-place,  the  soldiers  requisitioning  it 
for  a  barracks.  For  a  while  the  congregation  worshiped  in 
two  different  schoolhouses  of  Old  St.  Paul's.  But  the  mem- 
bers suffered  much  from  the  war,  war  prices  prevailed,  and 
it  soon  became  difficult  to  maintain  the  pastorate.  Pastor 
Schmidt  receiving  a  call  at  this  time,  1861,  to  the  college  at 
Decorah,  accepted  it.     In  1865  the  congregation  disbanded. 


The  Missouri  Synod  and  Its  Parochial  School 
System.  (1847—1922.) 

Prof.  E.  A.  W.  Krauss,  D.  D.,  St.  Louis,  Mo. 
(Translation  by  the  Rev.  W.  A.  Dobberfuhl.) 

When  God  in  His  grace  wanted  to  reform  the  Church 
through  His  chosen  vessel,  Doctor  Martin  Luther,  He  soon 
led  him,  and  His  dear  Church  through  him,  to  the  conviction 
that  the  only  way  to  check  and  overcome  the  deadly  sores 
with  which  it  had  been  afflicted  consisted  in  the  renewed 
proclamation  of  the  Word  of  God,  especially  of  the  gracious 
Gospel  of  Jesus  Christ,  that  it  might  give  light  unto  all  that 
are  in  the  house.  And  especially  did  Doctor  Luther  see  the 
necessity  of  inculcating  the  Catechism,  the  Christian  doc- 
trine in  short  and  simple  form,  upon  the  young,  so  that  the 
Church  of  future  generations  might  be  built  upon  the  foun- 
dation of  the  most  holy  saving  Christian  faith. 

We  all  know  how  Luther,  in  the  year  1529,  in  his  Preface 
to  the  Small  Catechism,  reproves  the  "bishops  and  pastors" 
under  the  papacy  "for  having  so  shamefully  neglected  the 
people,  and  having  never  for  a  moment  exercised  their  office," 
and  never  asked  whether  their  people  knew  and  understood 
the  Lord's  Prayer,  the  Creed,  the  Ten  Commandments,  or 
any  part  of  God's  Word.  He  implores  and  entreats  his  "dear 
brethren  who  are  pastors  and  preachers"  to  devote  themselves 


MISSOURI  SYNOD  AND   ITS   PABOCHIAX   SCHOOL    SYSTEM.        20!J 

for  God's  sake  heartily  to  their  office  and  to  have  pity  upon 
the  people  who  are  committed  to  their  charge.  They  should 
help  him  to  inculcate  the  Catechism  upon  them,  especially 
upon  the  young.  He  also  adds  some  words  of  instruction 
how  this  can  be  done  most  profitably  and  how  from  the 
earliest  school-years  on  the  Christian  faith  shall  be  taught. 

Nor  was  this  Preface  of  1529,  which  every  Lutheran 
pastor  and  teacher  ought  to  know  by  heart,  the  first  time 
that  Luther  urged  a  thorough  Christian  education.  Even 
before  this  time  he  had  occupied  himself  with  plans  for 
a  Christian  school  system.  In  1520  he  had  written  his 
famous  book  "To  the  Christian  Nobility  of  the  German 
Nation  on  the  Improvement  of  the  Christian  Estate."  In 
section  25,  dealing  primarily  with  the  reformation  of  the 
schools  of  higher  education,  the  universities,  he  voiced  the 
general  principle :  "Where  the  Holy  Scripture  does  not  rule, 
there  I  will  indeed  advise  nobody  to  place  his  child;  for 
everything  must  be  doomed  to  perdition  that  does  not  study 
the  Word  of  God  without  ceasing";  and  he  demanded  in 
particular:  "Above  all  things  the  Holy  Scripture  should  be 
the  principal  and  most  common  lesson  in  the  higher  and 
lower  schools,  and  the  Gospel  for  young  boys.  And  would 
to  God  that  every  city  also  had  a  school  for  maidens  where 
these  could  hear  the  Gospel  one  hour  every  day !  .  .  .  Ought 
not  a  Christian  really  know  the  entire  Gospel  at  the  age  of 
nine  or  ten  years,  since  his  name  and  life  is  contained 
therein?  Even  a  spinner  and  a  seamstress  will  teach  her 
daughter  her  trade  while  she  is  young." 

But  with  much  greater  detail  did  Luther  in  the  year 
1524  in  his  book  "To  the  Councilmen  of  all  Cities  of  Ger- 
many, to  Establish  and  Maintain  Christian  Schools"  show 
the  German  people  with  flaming  enthusiasm  the  urgent  neces- 
sity of  Christian  schools :  "I  will  speak  and  not  be  silent  as 
long  as  I  live,  until  the  righteousness  of  Christ  shall  go  forth 
as  brightness.  And  I  want  to  tell  you,  my  friends',  with  all 
boldness  and  confidence,  that,  if  you  obey  me  in  this  matter, 
you  undoubtedly  are  not  obeying  me,  but  Christ;  and  who- 
soever will  not  obey  me,  does  not  despise  me,  but  Christ." 

EBENEZER.  14 


210       MISSOURI  SYNOD  AND   ITS   PAROCHIAL   SCHOOL    SYSTEM. 

In  this  incomparable  book,  which  might  be  called  the  Magna 
Charta  of  the  Christian  parochial  school,  Luther  showed  in 
a  masterly  way  how  important  it  was  either  to  plunge  the 
"asses'  stables  and  devil's  schools"  of  the  papacy  into  the 
abyss  or  to  convert  them  into  Christian  schools.  "God  has 
now  blessed  us  so  abundantly  and  has  given  us  such  a  multi- 
tude of  men  who  are  able  to  instruct  and  train  the  young 
people.  We  surely  ought  not  make  light  of  God's  grace,  nor 
let  Him  knock  at  our  door  in  vain.  He  is  standing  at  the 
door;  blessed  are  we,  if  we  shall  open  unto  Him.  He  is 
greeting  us;  blessed  is  he  who  will  answer  Him.  Should 
we  neglect  Him  and  let  Him  pass  by,  who  shall  bring  Him 
again?  My  dear  Germans,  buy  while  you  have  the  market 
at  your  gates;  gather  while  the  sun  shines  and  the  weather 
is  bright."  How  earnestly  does  he  direct  his  people  to  God's 
command  to  lead  the  children,  as  the  work  of  God's  hands, 
to  Him !  How  insistently  does  he  remind  the  parents  of  their 
duty  according  to  the  Fourth  Commandment,  to  attend  to 
the  young  people  and  to  give  them  a  Christian  training! 
"It  is  impossible  that  the  wild  (young)  people  should  teach 
themselves;  God  has,  therefore,  given  this  command  unto  us 
who  are  old  and  experienced,  and  He  will  earnestly  call  us  to 
account  for  them." 

How  ably  and  clearly  does  Luther  then  explain  why  it  is 
that  so  many  parents,  though  they  call  themselves  Christians, 
are  not  doing  their  duty  in  this  respect ! 

In  the  first  place,  some  are  not  pious  and  upright  enough 
to  do  it,  although  they  would  have  the  ability.  They  are 
satisfied  that  they  have  brought  forth  their  children,  and 
will  do  no  more. 

In  the  second  place,  most  parents  have,  sad  to  say,  not 
the  ability  and  do  not  know  how  children  are  to  be  trained 
and  taught.  For  they  themselves  have  learned  nothing  more 
than  to  provide  for  their  belly;  but  for  properly  training  and 
instructing  children  you  must  have  men  especially  trained 
for  this  purpose. 

In  the  third  place,  even  those  parents  who  would  be  able 
and  willing  to  do  it  themselves  will  not  find  the  necessary 


MISSOURI  SYNOD  AND  ITS  PABOCHIAL   SCHOOL   SYSTEM.       211 

time  on  account  of  their  business  and  their  domestic  duties. 

So  they  arc  forced  to  keep  common  schoolmasters  for  their 
children,  unless  each  one  would  engage  a  schoolmaster  for 
his  own  children.  This,  however,  would  be  too  hard  and  too 
expensive  for  the  ordinary  man,  so  that  many  a  fine  boy  would 
have  to  be  neglected  on  account  of  poverty.  Besides  this, 
many  parents  die,  leaving  orphans  behind.  How  guardians, 
as  a  rule,  provide  for  such,  one  can  deduce  from  the  fact  that 
God  calls  Himself  the  Father  of  the  fatherless  (Ps.  68, 5), 
since  they  are  forsaken  by  everybody  else. 

Finally,  there  are  such  as  have  no  children;  these  will 
also  not  take  any  interest  in  training  children. 

Luther  then  proceeds  to  explain  how  Christian  schools  are 
to  be  established,  how  the  children  must  be  prepared  and 
trained  for  the  temporal  and  for  the  spiritual  kingdom,  and 
how,  in  doing  so,  neither  pains  nor  toil  nor  expenses  should 
be  spared.  He  concludes:  "I  have  admonished  you  faith- 
fully. The  Pope  and  the  emperor,  the  spiritual  and  the  tem- 
poral tyrants,  have  indeed  excommunicated  and  outlawed  me ; 
but  you  will  have  seen  from  my  book  that  I  am  not  seeking 
my  own  benefit,  but  only  the  welfare  of  the  entire  country. 
Follow  me.  May  God  soften  and  kindle  your  hearts  that  you 
will  earnestly  provide  for  the  poor  young  people  to  the  honor 
and   glory   of   God   the   Father   through   Jesus    Christ,    our 

Savior.     Amen." 

*  *  •» 

When  in  the  year  1847  twelve  congregations,  twelve  voting 
and  ten  advisory  pastors  and  two  candidates  of  theology  were 
gathered  in  Chicago  from  April  20  to  May  6  and  organized 
the  Missouri  Synod,  they  were  not  only  of  one  mind  in  regard 
to  the  Christian  doctrine,  professing  undivided  loyalty  to  the 
Confessions  of  the  Lutheran  Church  as  laid  down  in  the  Book 
of  Concord  of  the  year  1580,  but  they  were  also  fully  con- 
vinced that  the  ideas  regarding  Christian  education  as  ex- 
pressed by  Doctor  Martin  Luther  in  the  books  cited  above 
should  serve  as  the  guiding  principle  for  the  Christian  train- 
ing and  education  of  their  children.  For  this  very  reason 
they,  in  Article  II,  §  6,  of  their  Constitution,  mentioned  "the 


212       MISSOURI  SYNOD  AND  ITS  PAROCHIAL  SCHOOL   SYSTEM. 

training  of  the  children  of  the  congregation  in  Christian 
schools"  as  one  of  the  "conditions  nnder  which  a  congre- 
gation may  join  the  Synod  and  continue  its  membership 
therein."  In  every  congregation  which  joined  the  Synod 
there  either  was  a  Christian  parochial  school  or  they  estab- 
lished one.  In  most  cases  these  schools  were  conducted  by 
the  pastors  themselves;  very  few  congregations  had  separate 
teachers.  The  Constitution,  however,  declared  in  Article  V, 
§  9:  "It  is  the  duty  of  the  Synod  to  erect,  maintain,  and 
control  institutions  for  training  pastors  and  teachers  for  the 
future." 

The  Synod  was  in  earnest  in  this  matter,  even  before  it 
was  possible  to  found  a  separate  Teachers'  College.  The  Con- 
stitution granted  the  teachers  advisory  membership  at  the 
regular  synodical  meetings.  They  were  standing  members  of 
the  Synod,  who  were  not  permitted  to  absent  themselves  from 
the  conventions  without  urgent  cause. 

Let  us  adduce  two  examples  from  the  years  1850  and  1856. 

When  in  the  year  1850,  after  St.  Louis  had  again  been 
afflicted  with  the  cholera,  Synod  convened  there  from  Octo- 
ber 2  to  12  at  Trinity  Church,  it  consisted  of  85  standing 
members,  75  pastors  and  10  teachers.  Most  pastors  were  also 
teaching  school.  Of  the  schoolteachers  only  the  four  from 
St.  Louis  were  present :  Roschke,  Ullrich,  Koch,  and  Buenger. 
The  other  six  (H.  Bartling,  J.  Koch,  Wolf,  Zagel,  Pinkepank, 
and  Winter)  were  unable  to  come. 

At  the  second  convention  of  the  Western  District  (held 
in  April,  1856,  at  Altenburg,  Perry  County,  Mo.),  "a  teacher 
belonging  to  Synod  had  made  the  request  to  start  an  organi- 
zation whereby  our  teachers  could  serve  each  other  with  their 
various  gifts  and  experiences.  Thereupon  Synod  resolved  to 
urge  the  teachers  to  attend  the  synodical  conventions  more 
regularly  and  to  hold  conferences  during  the  time  of  such 
conventions.  They  were  furthermore  instructed  to  arrange 
District  conferences  wherever  possible,  and  to  submit  the 
minutes  of  their  meetings  to  the  Synod  for  examination." 
Thus  we  read  on  page  33  of  the  report  of  this  convention. 


MISSOURI  SYNOD  AND  ITS  PAROCHIAL   SCHOOL    SYSTEM.       213 


The  other  Districts,  one  after  another,  also  accepted  these 
rules  and  put  them  into  practise. 

When  the  Delegate  Synod  met  at  Fort  Wayne  in  October, 
1857,  the  President,  Pastor  Fr.  Wyneken.,  had  the  following- 
remarks  regarding  school  matters  in  his  report:  — 

"It  is  unnecessary  for  me  to  say  that  our  schools  are  in 
need  of  improvement.  Where  there  are  separate  teachers,  the 
schools  are  improving  from  year  to  year,  and  it  becomes 
evident  that  the  appreciation  which  the  German  people  show 
for  such  schools  is  kindled.    For  such  schools  are  frequented 


First  Parochial  School  of  Holy  Cross  Ev.  Luth.  Church, 
St.  Louis,  Mo. 

by  so  many  children  of  parents  not  belonging  to  the  congre- 
gation that  in  most  cases  the  children  of  strangers  outnumber 
the  children  of  the  congregation.  This  is  to  be  noticed 
especially  in  the  larger  cities,  where,  thank  God,  the  congre- 
gations are,  just  on  account  of  the  large  number  of  strange 
children  coining  to  school,  almost  forced  to  establish  new 
schools,  and  they  are  becoming  more  and  more  willing  to 
meet  the  large  expenses  necessary  for  this  purpose.  May  the 
congregations  consider  more  and  more  the  important  mission- 
work  done  through  our  schools  among  our  unbelieving  Ger- 
man countrymen,  and  may  they  realize  that  the  Lord  has 
entrusted  especially  the  little  children  to  our  care.     May  He 


214       MISSOURI  SYNOD  AND  ITS  PAROCHIAL   SCHOOL    SYSTEM. 

soon  enable  our  Synod  to  establish  a  good  Teachers'  College, 
and  give  us  men  who  are  willing  to  follow  this  holy  calling 
with  its  great  responsibilities!  May  the  Lord  in  His  grace 
also  help  the  parents,  as  they  grow  in  faith,  to  overcome  more 
and  more  their  worldly-mindedness,  which  prevents  many, 
on  account  of  earthly  gain,  from  sending  their  children  to 
school  more  regularly  and  for  a  longer  time.  The  Lord  has 
indeed  destined  our  children  in  this  country  for  something 
else  than  to  be  mere  burden-carriers  to  satisfy  the  mania  for 
speculation.     If  we  consider  the  corruption  of  civic  matters 


St.  Paul's  Ev.  Luth.  School,   Fort   Wayne,   Ind. 

at  the  present  time,  .  .  .  we  should  also  for  this  reason  strive 
to  educate  our  children,  so  that  God  may  use  them  also  for 
the  welfare  of  our  country.  In  my  estimation  a  propitious 
sign  for  better  times  is  the  schoolteachers'  conference  held 
at  Milwaukee,  as  well  as  the  prospect  of  finally  opening  the 
academy  at  Fort  Wayne.  It  is  to  be  deplored  that  in  most 
congregations  the  pastors  still  have  to  teach  school;  and  as 
long  as  our  Synod  does  not  cease  to  supply  every  congrega- 
tion, be  it  ever  so  small,  with  a  separate  pastor,  rather  than 
establish  larger  congregations  with  more  schools,  both  the 
office  of  the  ministry  and  of  the  schools  will  have  to  suffer. 
This  is  so  self-evident  that  I  need  not  dwell  on  this  matter 
any  longer."    (Report  of  Ninth  Delegate  Synod,  p.  16.) 


MISSOURI   SYNOD  AND   ITS   PAROCHIAL  SCHOOL   SYSTEM.       215 

These  words  of  Pastor  Wyneken  were  oot  Bpoken  in  vain, 
la  many  places  it  had  become  evident  that  it  is  simply 
impossible  tor  a  single  man  to  be  pastor  and  teacher  at  the 
same  time  and  to  do  jusl  ice  to  both  offices.  Lot  us  look  at  the 
situation  as  it  really  was.  There  was  a  pastor  busily  at  work 
in  the  morning  teaching  school.    At  10  o'clock  lie  was  called 


First  Teachers'   Seminary  Building1,   Addison,   111. 


to  a  sick  member  of  his  congregation.  It  would  not  always 
do  to  say,  "I  shall  come  after  school-hours."  If  the  case  was 
urgent,  he  had  to  go  at  once.  Nor  would  it  always  be  possible 
for  the  pastor's  wife  to  take  charge  of  the  school  during  his 
absence;  she  was  probably  indispensable  at  the  house  on 
account  of  her  family.  Consequently,  the  children  had  to  be 
dismissed,  and  thus  they  lost  either  a  whole  or  at  least  half 
a  day  in  school.  A  funeral  or  any  other  matter  of  great 
importance  wrould  cause  the  same  interruption  of  his  school 


216       MISSOURI   SYNOD  AND   ITS  PAROCHIAL   SCHOOL    SYSTEM. 


duties,  and  during  the  pastoral  conferences  the  school-work 
had  to  be  interrupted  for  several  days  in  succession.  All  of 
this  was  to  the  detriment  of  the  school,  and  the  work  was 
thereby  greatly  hampered. 

Now  it  is  true  that  the  college  at  Fort  Wayne,  founded 
in  1847  by  Loehe  and  his  missioners,  was  intended  from  its 
very  beginning  to  train  young  men  according  to  their  natural 
abilities  and  qualifications  to  become  either  pastors  or  school- 
teachers. But  since  more  stress  had  to  be  laid  on  the  prac- 
tical training  of  young  men 
for  the  ministry,  it  could  not 
be  avoided  (as  Koestering  re- 
marks on  page  82)  that  com- 
paratively few  young  men 
became  schoolteachers,  and 
the  small  number  of  teachers 
was  out  of  proportion  to  the 


Rev.  F.  Lochner. 


urgent  need. 

For  this  reason  Pastors 
F.  Lochner,  S.  L.  Dulitz,  and 
P.  Fleischmann,  together  with 
Mr.  Diez,  the  excellent  or- 
ganist and  choir-leader,  since 
the  year  1855  had  under- 
taken to  establish  a  (private) 
Teachers'  College  in  ■  Mil- 
waukee in  order  to  meet  the  great  shortage  of  teachers. 
They  became  convinced,  however,  as  Koestering  says,  that 
Milwaukee  was  not  the  proper  place  for  such  an  in- 
stitution. Therefore  Synod  resolved,  in  the  year  1857, 
to  arrange  a  special  department  in  Fort  Wayne  for  such 
students  as  should  be  prepared  exclusively  for  the  work 
in  the  schools;  and  Pastor  Ph.  Fleischmann  was  called 
to  take  charge  chiefly  of  this  department,  together  with 
Prof.  Craemer  and  the  other  teachers  of  the  theological  semi- 
nary. Rev.  Fleischmann  accepted  the  call,  and  until  1861 
the  students  of  his  department  were  occupying  the  same 
building  as  those  preparing  for  the  ministry.     Then    how- 


Missorui   SYNOD   ami    lis   PAROCHIAL  SCHOOL   SYSTKM.       217 

ever,  the  two  institutions  were  separated,  and  the  Teachers' 

College  was  moved  to  a  dwelling  which  had  been  rented  for 
that  purpose,  and  Pastor  C.  A.  T.  Selle,  of  Crete,  111.,  was 
installed  as  second  professor. 

Synod  up  to  this  time,  as  we  have  just  seen,  did  nol  yel 


Prof.  J.  C.  W.  Lindemann, 
First  President  of  Teachers'  Seminary,  Addison,  111. 


own  a  special  building  for  its  Teachers'  College.  The  congre- 
gation of  Pastor  A.  G.  G.  FrancTce  at  Addison,  III.,  had 
already  in  the  year  1857  declared  its  willingness  to  assist  in 
the  establishment  of  such  an  institution  within  its  midst,  and 
the  Chicago  Teachers'  Conference  was  at  that  time  very 
much  in  favor  of  separating  the  Teachers'  College  from  the 
Theological  Seminary.    Nevertheless  several  years  passed  be- 


218        MISSOURI  SYNOD   AND   ITS   PAROCHIAL   SCHOOL    SYSTEM. 

fore  the  Synod  (in  18G3)  decided  to  erect  a  separate  Teachers' 
College  and  chose  Addison  for  its  location.  The  Lutheran 
congregation  at  Addison  had  expressed  the  earnest  desire  to 
get  this  institution.  This  congregation  had  promised  not 
only  the  necessary  piece  of  ground  (20  acres)  without  cost 


Prof.  Carl   Brauer. 

to  the  Synod,  but  it  was  also  willing  to  raise  a  considerable 
portion  of  the  cost  of  the  building  itself.  Synod  accepted 
this  offer  with  sincere  thanks.  But  the  building  should  not 
be  started  until  three-fourths  of  the  necessary  funds  had 
either  been  collected  or  covered  by  subscriptions.  The  con- 
gregations showed  great  enthusiasm  and  willingly  brought 
the  necessary  offerings,  so  that  the  college  could  be  dedicated 


MISSOURI  SYNOD  AND    ITS    PAROCHIAL   SCHOOL    SYSTEM. 


219 


on  December  28,  1864.  As  Professor  Fleischmann  had  again 
accepted  a  call  into  the  ministry,  Prof.  C.  A.  T.  Selle  con- 
ducted the  removal  to  Addison,  and  Synod  called  Pastor  J.  C. 
W .  Lindemann,  of  Cleveland,  O.,  as  president  of  the  institu- 
tion, who  held  this  responsible  office  until  his  death,  fourteen 
years  later,  in  January.  1879.  He  proved  to  be  a  very  faith- 
ful, conscientious,  and  able  man  for  this  position. 


Dr.  H.  Duemling. 

Let  us  now  point  out  some  of  the  important  events  in  the 
further  development  of  the  school  system  of  the  Missouri 
Synod. 

As  the  number  of  students  in  the  preparatory  and  in  the 
seminary  department  increased,  Synod  called  more  professors. 
Soon  after  Lindemann,  Prof.  Carl  Brauer  was  called,  espe- 
cially for  the  instruction  in  Music  (Singing,  Piano,  Organ, 
Violin,  Harmony).  For  a  few  years  Dr.  H- Duemling  taught 
the  Sciences  and  Arithmetic,  but  then  accepted  a  call  to  the 


220        MISSOURI  SYNOD  AND  ITS  PAROCHIAL  SCHOOL   SYSTEM. 

college  at  Fort  Wayne.  His  place  was  filled  by  Prof.  Clemens 
Esaias  Haentzschel,  who  taught  especially  Arithmetic  and 
German.  He  died  October  21,  1890.  In  October,  1875, 
Pastor  T.  J.  Grosse  was  installed  as  fifth  teacher  of  the  insti- 
tution. 

Already  during  Lindemann's  time  the  building  had  re- 
ceived an  addition  on  the  north  side,  then  on  the  south  side, 
thus  making  an  imposing  structure.  Still  it  was  overcrowded, 
for  in  the  year  of  Lindemann's  death  (1879)  it  contained 
living  and  sleeping  quarters  for  122  students,  four  lecture- 
rooms,  the  living  quarters  for  four  professors  and  their 
families,  for  the  steward  and  his  family, 
together  with  the  servants,  and  a  dining- 
hall.  After  the  death  of  Director  Linde- 
mann,  Profesor  Grosse  accepted  a  call  to 
the  congregation  at  Addison  and  left  the 
faculty.  His  place  was  filled  by  Prof. 
Theo.  Brohm,  Sr.,  who  was  to  instruct 
chiefly  in  English.  Mr.  John  Merkel 
served  temporarily  as  assistant  for  the 
Prof.  Theo.  Brohm,  Sr.  instruction  in  Music. 
President  of  Addison  On  March  15,  1880,  the  present  writer 

Teachers'  Seminary,  was  installed  as  Lindemann's  successor. 
(He  held  this  office  until  the  end  of 
October,  1905.)  Teacher  E.  Homann  became  professor  (of 
Music)  in  1881.  In  1884,  when  the  total  enrolment  had  risen 
from  128  to  200,  Synod  was  able  to  create  the  seventh  pro- 
fessorship, that  of  Prof.  J.  L.  Baclthaus.  This  was  all  the 
more  necessary  since  a  Department  B  had  to  be  added  in  1883 
on  account  of  the  great  shortage  of  teachers.  The  purpose 
of  this  department  was  to  accommodate  such  students  from 
Germany  as  had  the  general  qualifications  otherwise,  but  had 
to  be  placed  in  the  second  class  of  the  seminary  department, 
requiring  special  training  in  Eeligion,  English,  and  Music, 
in  order  to  be  able  to  teach  in  our  schools.  Although  this 
department  comprised  only  six  to  eight  students,  it  still  re- 
quired about  one-half  the  time  of  one  professor.  (This 
department  was  discontinued  in  the  year  1888.) 


MISSOURI  SYNOD   AND   ITS   PAROCHIAL   SCHOOL   SYSTEM.        221 

But  now  it  was  high  time  to  provide  more  space.  Synod, 
being  told  of  the  need,  appropriated  the  sum  of  $20,000  for 
a  new  building.  This  building  contained  the  auditorium, 
four  lecture-rooms,  and  four  dormitories,  besides  the  library. 
Three  professors'  residences  were  also  erected.  The  new 
building  was  dedicated  September  20,  1885.  Now  there  was 
sufficient  room  for  the  students.  Besides  the  steward  and  his 
help,  only  the  Director  with  his  family  were  compelled  to  live 
in  the  old  building  with  the  students. 

After  Professor  Haentzschel's  death  Pastor  F.  Koenig  was 
called.  On  December  21,  1891,  Prof.  C.  Brauer  celebrated 
his  twenty-fifth  anniversary  as  teacher  at  the  institution. 
On  March  10,  1893,  the  venerable  senior  of  the  institution, 
Prof.  C.  A.  T.  Selle,  resigned.  He  had  celebrated  his  golden 
jubilee,  but  on  account  of  his  age  had  been  compelled  to  drop 
his  lessons  in  the  last  years  sometimes  for  months,  his  col- 
leagues assisting  him  as  much  as  possible.  After  Synod  had 
created  an  eighth  professorship,  Pastor  F.  Lindemann  and 
Teacher  F.  Rechlin  were  elected  in  Professor  Selle's  place. 
They  began  their  work  in  September,  1893.  After  thirty 
years'  labor  at  the  institution  Prof.  C.  Brauer  retired  in 
1897,  and  Teacher  G.  C.  A.  Kaeppel,  of  St.  Louis,  took  his 
place  September  20,  1897.  When,  in  the  year  1905,  the  en- 
rolment had  increased  to  243,  the  Board  of  Control  appointed 
Mr.  Ferd.  Schmitt  for  one  year.  He  was  definitely  called  the 
following  year,  after  Mr.  A.  Miller,  a  teacher,  had  already 
been  elected  as  ninth  professor  on  February  9,  1906. 

Long  before  this  time  Synod  had  erected  a  separate  build- 
ing for  the  kitchen,  the  dining-hall,  and  the  hospital  depart- 
ment. Furthermore  three  new  professors'  residences,  to- 
gether with  a  more  spacious  dwelling  for  the  Director,  were 
built.  The  institution  also  had  a  fine  gymnasium.,  built  not 
directly  by  the  Synod,  but  by  means  of  private  contributions 
of  the  teachers  and  others,  the  net  proceeds  of  concerts  also 
being  used  for  this  purpose.  Here  a  physical  instructor  of 
Chicago,  Mr.  Camann,  instructed  the  student -body  every 
Saturday,  one  of  the  professors  usually  being  present. 

The  Training-school,  which  was  in  operation  since  Easter 


222        MISSOURI  SYNOD  AND   ITS   PAROCHIAL   SCHOOL    SYSTEM. 

of  the  year  1898,  deserves  special  mention.  Some  students 
had  even  before  this  time  served  as  supplies  in  school-work, 
but  there  they  were  mostly  left  to  themselves  and  were  lacking 
the  necessary  supervision  and  criticism;    all  others,  however, 


Prof.  F.  Lindemann. 

had  but  four  lessons  once  a  year  in  the  parochial  school  at 
Addison  for  their  practical  training:  in  teaching  school. 
There  it  happened,  for  instance,  that  in  the  upper  class 
a  question  of  Dietrich's  Catechism  or  a  short  lesson  in 
Geography  was  treated,  in  the  intermediate  class  a  Bible 
History,  and  in  the  lower  class   an  Arithmetic  lesson  with 


Ulssoi  i;i   81  \<>i)    AM)    tTS    l'\i:o< '  ill  \l     SCHOOL   SYSTKM.       223 

the  numbers  from  1  to  20;  the  professor  who  was  present 
could  afterwards  criticize  the  attempl  made  al  teaching;   but 

these  four  half  hours  also  constituted  the  entire  "practical 
training-"  of  the  candidate  before  he  entered  upon  his  regular 
school-work.  This  was  altogether  insufficient,  But  the  at- 
tempt to  establish  a  training-school  as  found  in  connection 
with  teachers'  colleges  not  only  in  Germany,  hut  also  in  our 
country,  for  a  long  time  met  with  stubborn  opposition,  until 
in   the  year  1898   the  plan   finally  was  adopted.     For  a  few 


f 

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/'-.V 

1        C%  i . 

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Zion   Ev.  Luth.  School,   Staunton,    111. 


years  oiie  of  the  lecture-rooms  had  to  be  used  for  this  purpose. 
Great  was  the  joy,  however,  when  a  separate  building,  erected 
by  Synod,  was  dedicated  on  December  8,  1901.  In  the 
training-school  the  students  of  the  Senior  class  teach  under 
the  supervision  of  a  professor.  After  school  the  work  is 
criticized,  helpful  suggestions  are  made,  and  model  lessons 
are  given.  Each  student  instructs  about  four  weeks.  During 
the  last  week  his  successor  already  is  present  in  order  to  get 
acquainted  with  the  course  of  study  as  well  as  with  the 
children.  Two  instruct  in  the  forenoon  and  two  in  the  after- 
noon.    Definite  branches   are  assigned  to  each  one.     They 


*224       MISSOURI  SYNOD  AND  ITS  PAROCHIAL  SCHOOL   SYSTEM. 

also  learn  to  exercise  proper  discipline.  The  frequent  change 
of  teachers  does  not  cause  much  disturbance,  as  one  professor 
exercises  general  supervision. 

After  I  had  left  the  institution  in  October,  1905,  the 
presidency  was  first  temporarily,  then  (since  March  30,  1906) 
definitely  held  by  Prof.  Th.  Brohm,  till  he  resigned  in  the 
year  1913.  On  June  13,  1913,  Pastor  W.  C.  Kohn,  President 
of  the  Northern  Illinois  District,  was  called  as  Director  of 
the  institution.  In  the  mean  time  Prof.  F.  Lindemann  had 
died  (December  13,  1907),  and  Prof.  F.  Koenig  had  accepted 
a  call  into  the  ministry.  Prof.  Ed.  Koehler  became  a  member 
of  the  faculty  on  January  15,  1909,  Prof.  G.  Eifrig  on  Octo- 
ber 6,  1909,  and  Prof.  Martin  Lochner  on  November  21,  1912. 

At  the  Delegate  Synod  held  at  St.  Louis  in  the  year  1911 
the  resolution  was  carried,  with  but  a  small  majority,  to 
remove  the  college  from  Addison,  as  it  was  not  deemed  ad- 
visable to  erect  a  new  building  amounting  to  about  $100,000 
at  that  place.  River  Forest,  III.,  was  chosen  as  the  new  home 
of  the  institution.  In  our  annual  Catalog  of  the  Educational 
Institutions,  of  the  year  1913  — 1914,  we  already  find  the 
Teachers'  College  located  at  River  Forest,  a  long  building 
surrounded  by  the  professors'  residences.  Since  then  three 
members  of  the  faculty  have  died:  Homann,  Backhaus, 
and  Rechlin.  Three  new  men  have  taken  their  places: 
E.  H.  Engelbrecht,  O.  F.  Rusch,  and  H.  C.  Gaertner.  At  the 
present  time  the  faculty  consists  of  ten  professors  and  three 
assistants.  Since  the  year  1910  the  enrolment  was  as  follows : 
190,  174,  173,  170,  192,  200,  233,  230,  224,  210,  178. 

Why  was  not  the  enrolment  larger,  the  years  1886,  1895, 
and  1905  showing  numbers  just  as  large,  and  the  number  of 
synodical  congregations  growing  from  year  to  year?  The 
explanation  is  found  in  the  fact  that  a  second  Teachers'  Col- 
lege was  founded  in  the  year  1894,  located  at  Seward,  Nebr. 
For  ten  years  this  institution  served  as  a  preparatory  school 
for  Addison,  but  since  the  school -year  1906  — 1907  it  was 
operated  as  a  full  college,  having  then  120  students,  6  pro- 
fessors, and  a  training-school. 

In  June,  1921,  River  Forest  had  10  professors,  3  assistants, 


MISSOURI  SYNOD  AND  ITS  PAROCHIAL  SCHOOL   SYSTEM.        225 


and  178  students ;  Seward  had  8  professors,  3  assistants,  and 
111  students.  The  names  of  the  professors  at  Seward  are: 
F.  W.C.Jesse  (President  since  1914),  G.Weller  (President 
for  twenty  years),  Fr.  Stricter,  K.  Haase,  II.  B.  Fehner,  Aug. 
Schuelke,  J.  T.  Link,  and  Paul  Reuter. 

Since  Seward  has  become  a  full  college  with  a  training- 
school,  Concordia  College  of  St.  Paul,  Minn.  (Prof.  Th.  Buen- 
ger,  President),  has  ceased  to  have  a  three  years'  preparatory 
department  for  Addison  besides  its  regular  college  course. 
This  department  had  been  a  great  success;  Addison  received 
a  good  number  of  well-prepared 
students  for  its  seminary  depart- 
ment from  this  institution. 

Almost  all  the  above  data  have 
been  collected  from  the  annual 
Catalog  of  the  Educational  Insti- 
tutions of  the  Missouri  Synod. 
These  reports  are  to  be  consulted 
for  further  information." 

The  Missouri  Synod  has  always 
taken  great  interest  in  its  teachers' 
colleges,  has,  according  to  its  best 
ability,  provided  for  their  inner 
and  outer  improvement.  Howt 
often  did  I,  during  my  presidency 
of  the  institution  at  Addison,  go  to  the  Delegate  Synod  with 
a  timid  heart  wThen  I  had  to  support  requests  which  called 
for  unusually  large  appropriations  of  money;  but  I  always 
returned  full  of  joy  and  confidence,  for  Synod  had  made  all 
the  required  appropriations,  whether  these  consisted  in  the 


Prof.   G.  Welter, 

First  President  of  Teachers" 
Seminary i  Seward,  Nebr. 


*  These  reports  contain  much  indispensable  material  for  the 
future  study  of  our  school  system.  They  could  be  of  still  more 
value  if  each  institution  would  in  about  ten  or  twelve  lines  add, 
in  chronicle  fashion,  the  changes  in  the  faculty,  erection  of  new 
buildings,  calamities,  and  other  important  events.  This  would 
primarily  be  the  place  where  future  historians  would  look  for 
such  information,  rather  than  in  the  Lutheraner,  Witness,  or  the 
daily  papers. 

EBENEZER.  15 


226       MISSOURI  SYNOD  AND  ITS  PAROCHIAL  SCHOOL   SYSTEM. 

creation  of  a  new  professorship,  the  purchase  of  new  organs 
and  pianos,  the  erection  of  new  buildings,  or  other  things. 
Our  two  teachers'  colleges  now  have  a  six  years'  course, 
including  the  preparatory  department.  The  course  of  study 
accommodates  itself  more  and  more  to  the  State  Normal 
Schools.  Both  colleges  are  accredited  by  the  State.  A  grad- 
uate of  these  institutions  may  instruct  without  further  ex- 
amination in  a  number  of  States.  If  it  should  ever  happen 
that  a  candidate  of  one  of  our  teachers'  colleges  could  not  be 
placed  into  a  Lutheran  parochial  school,  he  still  would  not 
have  to  remain  idle,  as  far  as  teaching  school  is  concerned. 


Zion  Ev.  Luth.  School,   Brighton,   Colo. 

Our  Synod  has  also  taken  great  pains  to  provide  the 
necessary  schoolbools  and  school-supplies  for  our  Lutheran 
parochial  schools.  There  is  a  large  number  of  books,  both 
German  and  English,  for  the  instruction  in  the  Catechism, 
Bible  History,  Beading,  Language,  Arithmetic.  The  Synod 
every  three  years  elected  special  boards  for  the  revision  of 
books  on  Beligion,  German,  English,  and  also  for  the  Sciences 
and  for  Music.  The  annual  catalog  of  Concordia  Publishing 
House  shows  the  large  number  of  good  books  that  have  been 
published  in  the  course  of  seventy-five  years.  Various  needs 
had  to  be  considered:  the  requirements  of  advanced  schools 
in  the  cities  and  of  simple  country  schools,  of  schools  located 
in  the  East  and  of  such  west  of  the  Mississippi  Biver.     The 


MISSOUllI  SYNOD  AND  ITS   PAROCHIAL   SCHOOL   SYSTEM. 


227 


needs  of  a  well-equipped  day-school  were  much  greater  than 
those  of  a  mission  school  held  probably  by  a  traveling  mis- 
sionary every  four  weeks  for  two  or  three  days.  For  all  these 
requirements  Synod  wanted  to  assist  its  teachers  and  those 
pastors  who  were  teaching  school.  A  monthly  periodical, 
called  the  Ev.-Luth.  Schulblatt,  appeared  since  the  year  1865 
(since  1921  under  the  title  Lutheran  School  Journal).  This 
periodical  has  for  the  past  fifty-six  years  served  as  means  of 
uniting    all    our    teachers    and,    together    with    the    regular 


tf 

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„    ' '  '-,-,-,'  ,-,\    -        '   :  ■  ~  "      '       :'•>>¥;; 

River  Forest  Seminary.     (Main  Building.) 

teachers  conferences,  of  keeping  the  unity  of  the  Spirit  in 
the  bond  of  peace.  (The  woman  teachers  are  now  also  taking 
part  in  these  conferences.)  Many  courses  of  study  do  we 
find  in  the  Schulblatt  for  so-called  mixed  schools  as  well  as 
for  schools  with  three,  four,  six,  and  even  eight  teachers. 
Besides  this.,  there  are  many  books  published  by  our  Synod 
which  treat  extensively  the  methods  of  teaching  the  Cate- 
chism, the  Bible  History,  and  the  Sciences. 

Our  Synod  now  has  2,800  pastors,  serving  4,130  congrega- 
tions and  preaching-stations.  956  of  these  pastors  are  also 
teaching  school.  Besides  these  we  have  1,080  trained  school- 
teachers and  262  woman  teachers  in  1,32S  parochial  schools. 


228       MISSOURI  SYNOD  AND  ITS  PAROCHIAL  SCHOOL   SYSTEM. 

(In  addition,  we  have  630  summer-  and  Saturday-schools.) 
The  total  number  of  parochial  school  children  is  83,875 ;  this 
shows  a  decrease  of  12,825  in  the  last  three  years.  Consider- 
ing this  sad  decrease,  it  is  no  great  consolation  to  report  that 
in  the  same  period  the  number  of  Sunday-school  children  has 
risen  to  a  total  of  over  100,000. 

Of  course,  this  decrease  is  easily  explained  if  we  consider 
that  in  the  last  three  years,  chiefly  during  the  war,  not  less 
than  500  schools  (especially  such  as  were  taught  by  pastors) 
were  closed  by  the  fanatical  opponents  of  everything  con- 
nected with  a  German  name.  The  hatred  against  parochial 
schools,  which  hatred  characterizes  many  so-called  Americans 
who  try  to  abolish  all  private  and  parochial  schools,  has 
especially  in  these  last  years,  under  the  cloak  of  patriotism 
and  Americanism,  acted  like  a  hog  in  a  cabbage -field. 
Unceasingly  the  enemies  of  our  schools  endeavor,  now  in  this 
State,  now  in  another,  to  instigate  laws  which  would  be 
detrimental  to  the  very  existence  of  our  schools.  The  Mis- 
souri Synod  has,  therefore,  besides  the  school  boards  of  the 
separate  Districts,  created  also  a  general  School  Board  whose 
duty  it  is,  among  other  things,  to  guard  our  schools  against 
vicious  attacks  and  to  preserve  the  religious  liberty  guar- 
anteed to  every  American  by  our  Constitution.  The  old 
Romans  used  to  say:  Videant  consules,  ne  quid  detrimenti 
respublica  capiat,  i.  e.,  Let  the  consuls  be  on  their  guard  lest 
the  state  suffer  harm.  We  add:  also  church  and  school; 
otherwise  the  state  surely  will  also  have  to  suffer  harm. 

In  the  year  1920  we  ought  to  have  had  twice  as  many  and 
in  the  year  1921  three  times  as  many  candidates  in  order  to 
give  a  teacher  to  every  congregation  that  sent  in  a  call. 
Thank  God  that  there  is  an  increasing  demand  for  parochial 
school  teachers! 

May  the  Lord  every  year  give  us  many  boys  who  are  gifted 
and  willing  to  become  parochial  school  teachers!  Yes,  may 
He  mercifully  bless  the  education  and  instruction  of  the 
young,  that  they  may  grow  up  in  the  fear  of  God  to  the 
praise  of  His  name! 


DEVELOPMENT    OF    HIGHER    EDUCATION. 


229 


The  Development  of  Higher  Education  in  the 
Missouri  Synod. 

Dr.  P.  E.  Kretzmanx,  St.  Louis,  Mo. 

A  chance  traveler  or,  more  likely,  a  hunter  or  trapper, 
passing  along-  the  highway  leading  from  Wittenberg,  in  what 
is  now  Brazeau  Township,  Perry  County,  Missouri,  to  the 
village  of  Altenburg,  a  few  miles  to  the  west,  might,  in  the 


"The   Old  Log  Cabin." 
The  First  Concordia.    Built  by  the  Saxon  Immigrants,  1839. 

summer  of  1839,  have  witnessed  a  strange  sight.  For  at 
the  point  where  a  branch  road  led  to  the  settlement  of 
Dresden,  not  far  from  the  Obrazo,  now  known  as  Apple 
Creek,  in  a  clearing  of  some  six  acres,  three  or  more  men 
were  busily  engaged  in  trimming  and  fitting  logs  for  a  cabin. 
Although  the  three  men,  Theo.  J.  Brohm,  Ottomar  Fuer- 
bringer,  and  J.  Friedr.  Buenger,  were  far  more  accustomed 
to  wielding  the  pen,  they  clung  to  their  self-appointed  task 
of  putting  up  the  first  building  of  an  institution  of  higher 


230  DEVELOPMENT    OF    HIGHER    EDUCATION. 

learning  which  was  erected  by  Lutherans  in  America  west  of 
the  Mississippi,  with  dogged  perseverance.  Buenger  espe- 
cially minded  neither  blisters  nor  cuts,  but  cheerfully  felled 
trees,  split  rails,  and  removed  stumps.  The  well  which  is 
still  in  use  some  sixty  feet  south  of  the  cabin  site  was  dug 
by  him  alone. 

Meanwhile  the  Saxon  immigrants  of  Perry  County  and 
of  St.  Louis,  under  whose  auspices  this  cabin  was  erected, 
inserted  a  notice  in  the  Anzeiger  des  Westens  of  St.  Louis, 
dated  August  13,  1839,  in  which  they  announced  their  plan 
of  making  the  course  of  study  in  the  school  then  in  process 
of  construction  that  of  a  German  Gymnasium,  the  subjects 
included  in  their  list  being  Eeligion,  Latin,  Greek,  Hebrew, 
German,  French,  English,  Geography,  History,  Mathematics, 
Physics,  Natural  History,  Elements  of  Philosophy,  Music, 
Drawing.  The  opening  of  the  school,  which  had  been  planned 
for  October  1,  was  delayed  until  December  9,  1839.  But  its 
dedication  took  place  in  October,  and  Pastor  Otto  Herman 
Walther  of  St.  Louis  wrote  a  poem  for  this  occasion  which 
will  always  occupy  a  position  of  honor  in  our  synodical  his- 
tory. The  opening  verses  of  each  stanza  contain  the  funda- 
mental thought  of  the  prayer:  "Lord,  come  in!  Let  this 
house  be  dedicated  unto  Thee!" 

The  teachers  at  this  first  Concordia  in  the  midst  of  the 
forest  primeval  were,  at  least  in  the  first  years,  the  three 
candidates  of  theology  who  had  been  so  active  in  the  con- 
struction of  its  home.  The  first  pupils,  as  nearly  as  can  be 
learned,  were  E.  J.  Biltz,  J.  A.  F.  W.  Mueller,  C.  H.  Loeber, 
H.  W.  Buenger,  Theo.  Schubert,  a  boy  from  the  neighbor- 
hood by  the  name  of  Price,  and  Theobald  v.  Wurmb.  Avail- 
able records  seem  to  indicate  that  the  school  was  coeduca- 
tional in  a  sense,  for  the  following  girls  were  enrolled  in  the 
early  years:  Maria  Wurmb,  Sarah  Wurmb,  Lydia  Buenger, 
and  Martha  Loeber.  However,  they  do  not  seem  to  have 
taken  the  full  academic  course,  but  received  only  a  more 
thorough  training  in  the  elementary  branches,  although  more 
advanced  work  was  pursued  in  individual  studies,  also  of 
high  school  and  college  grade. 


DEVELOPMENT    OF   HIGHER    EDUCATION.  231 

Thus,  with  hearts  overflowing  with  gratitude  toward  God, 
did  the  Saxon  immigrants  lay  the  foundation  of  their  system 
of  higher  education.  But  progress  during  the  next  years  was 
slow.  It  was  not  long  before  Pastor  C.  F.  W.  Walther  was 
called  to  St.  Louis;  Candidate  Buenger  had  preceded  him 
thither;  Fuerbringer  accepted  a  call  to  Illinois;  and  finally, 
Brohm  went  as  pastor  to  New  York.  Meanwhile  the  log 
cabin  had  been  moved  about  a  mile  west,  into  the  neighbor- 
hood of  the  parsonage  at  Altenburg,  and  it  was  Pastor  Loeber 
who  took  care  of  the  tender  plant,  being  assisted  to  some 
extent  by  Pastor  Keyl,  of  Frohna.  In  1843,  however,  the 
congregations  both  of  St.  Louis  and  of  Perry  County  having 
grown  stronger,  the  Candidate  J.  Goenner  of  St.  Louis  was 
called  as  first  full-time  teacher  of  the  small  college.  Enter- 
ing upon  his  charge  in  September,  he  attacked  the  problems 
it  offered  with  cheerful  energy,  especially  by  working  out 
a  regular  course  of  study.  Only  eight  pupils  were  enrolled 
at  that  time,  but  the  institution  was  able  to  do  all  the  better 
work  with  the  small  number.  The  theological  training  at 
that  time  was  chiefly  in  the  hands  of  Pastor  Loeber,  the 
pastors  Biltz,  Mueller,  and  C.  Loeber  having  obtained  prac- 
tically all  their  education  in  this  line  from  the  faithful 
Altenburg  pastor. 

Among  the  resolutions  adopted  by  the  newly  organized 
Synod  of  Missouri,  Ohio,  and  Other  States,  in  1847,  was  not 
only  one  declaring  it  to  be  the  sense  of  Synod  that  all  exist- 
ing private  institutions  be  placed  under  the  auspices  of  the 
entire  body,  but  also  one  ordering  the  writing  of  a  letter  to 
friends  in  Germany,  and  the  assistance  thereby  obtained  was 
to  be  used  for  the  theological  college  in  Altenburg,  provided, 
however,  that  the  congregations  concerned  would  place  the 
institution  in  the  care  of  Synod.  The  next  year  brought 
the  answer  from  Perry  County,  stating  the  willingness  of  the 
congregations  to  accede  to  the  wishes  of  Synod,  but  request- 
ing that  the  school  be  left  at  Altenburg.  The  plan  was  now 
discussed  to  leave  the  Gymnasium  in  Altenburg,  but  to  move 
the  seminary  to  St.  Louis.  But  the  Lutherans  of  St.  Louis 
having  made  a  very  advantageous  offer,  including  the  gift 


232 


DEVELOPMENT    OF    HIGHER    EDUCATION. 


of  two  acres  of  land  and  $2,000  in  cash,  the  resolution  to 
move  the  combined  institution  to  the  metropolis  was  adopted, 
not  only  in  1848,  but  with  added  emphasis  in  1849. 

When  the  corner-stone  of  the  new  building  was  laid,  on 
November  8,  1849,  Professor  Walther,  in  his  usual  eloquent 
manner,  stated  as  the  purpose  of  the  school  the  fostering  of 


The  First  Concordia  in  St.  Louis,   Mo. 
College  and  Seminary  Combined.     Dedicated  in  1850. 

the  arts  and  sciences  in  the  service  of  the  Gospel  and  to  the 
honor  of  the  Lord,  whereupon  Pastor  Buenger  officiated  at 
the  placing  of  the  stone.  Professor  Goenner  came  up  from 
Altenburg  in  December  with  nine  pupils,  but  the  dedication 
of  the  building  did  not  take  place  till  June  11,  1850.  For 
this  occasion  Pastor  Herman  Fick  had  composed  a  rousing 
festal  hymn:  "Praise  the  Lord,  ye  nations  all!"  Pastor 
Wyneken  delivered   a   German  address,  Professor   Walther 


DEVELOPMENT    OF   HIGHEfi    EDUCATION.  233 

one  iii  Latin,  and  Pastor  Schieferdecker  closed  with  an 
address  to  the  Young  Men's  Society,  whose  chief  object  was 
the  support  of  indigent  students.  A  feature  of  the  service 
was  the  singing  of  Luther's  great  Battle  Hymn  in  Latin: 
"Turns  Deus  fortissimo,"  On  the  next  day  there  was  a  solemn 
academic  celebration,  in  which  Professor  Goenner  spoke  in 
Latin  and  Student  Eissfeldt  in  German,  the  meeting  closing 
with  the  singing  of  "Veni,  Creator  Spiritus."  After  that  the 
professors  with  their  families  and  the  sixteen  young  men  who 
were  enrolled  in  the  institution  moved  into  their  new  home. 
The  need  of  another  teacher  being  evident,  the  call  was  ex- 
tended to  Pastor  A.  Biewend,  who  taught  the  languages, 
Mathematics,  Geography,  and  General  History.  The  rapid 
development  and  the  thorough  work  of  the  school,  which 
made  the  erection  of  the  north  wing  of  the  projected  build- 
ing necessary  in  1852,  is  largely  due  also  to  the  indefatigable 
interest  and  energy  of  this  eminent  scholar.  It  was  a  sad 
blow  to  the  young  institution  when  Professor  Biewend  died 
after  a  short  illness  in  April,  1858,  a  few  days  before  the 
proposed  dedication  of  the  building,  whose  central  part  had 
finally  been  erected  in  accordance  with  the  original  plans. 
Other  teachers  of  the  first  Concordia  beside  those  mentioned 
till  now  were  Saxer,  Schick,  Seyffarth,  Lange,  and  Larsen, 
every  one  of  whom  placed  his  talents  into  the  service  of  the 
Lord  in  unselfish  devotion. 

The  outbreak  of  the  Civil  War  had  its  effect  also  upon 
the  St.  Louis  institution.  Up  to  this  time  the  course  of  the 
humanistic  Gymnasium,  that  preparing  the  pupils  for  the 
study  of  theology  proper,  had  been  given  under  the  same  roof 
with  the  work  in  theology.  But  in  1861  the  Gymnasium,  the 
college  section  of  the  institution,  was  moved  to  Fort  Wayne, 
Ind.,  while  the  theoretical  seminary  remained  in  St.  Louis 
under  the  presidency  of  Professor  Walther.  At  the  same 
time,  the  so-called  practical  seminary,  which  had,  for  a  decade 
and  a  half,  done  good  work  in  Fort  Wayne,  was  united  with 
the  St.  Louis  Seminary,  the  transfer  taking  place  under  the 
direction  of  Professor  A.  Craemer,  one  of  the  grand  old  men 
in  the  early  history  of  our  Synod.     The  year  1875  marked 


234  DEVELOPMENT    OF   HIGHER    EDUCATION. 

the  transfer  of  the  practical  seminary  from  St.  Louis  to 
Springfield,  but  at  the  same  time  the  celebration  of  the  silver 
anniversary  of  the  seminary  in  St.  Louis.  On  June  11  of 
this  year,  just  twenty-five  years  after  the  memorable  dedica- 
tion of  the  south  wing,  a  whole  day  was  devoted  to  services 
of  song  and  praise,  President  O.  Hanser  of  the  Fort  Wayne 
college  preaching  in  the  morning  and  Pastor  C.  S.  Kleppisch 
in  the  afternoon,  while  four  students,  C.  Birkmann,  H.  Wese- 
loh,  J.  Schlerf,  and  N.  Christensen,  delivered  short  addresses 
in  German,  Latin,  English,  and  Norwegian,  respectively. 
In  the  evening  a  cantata,  whose  text  had  been  written  by 
Professor  Schaller,  was  rendered,  after  which  a  display  of 
fireworks  was  given. 

There  are  still  a  number  of  venerable  veterans  in  our 
Synod  who  were  in  St.  Louis  on  the  9th  and  10th  of  Sep- 
tember, 1883,  and  whose  eyes  glow  as  they  exchange  remi- 
niscences of  the  great  event  celebrated  at  that  time,  the  dedi- 
cation of  the  fine  new  building  of  the  Seminary,  for  a  number 
of  years  one  of  the  show-places  of  southern  St.  Louis.  Some 
fifteen  thousand  people  attended  the  services  on  the  first  day, 
which  were  opened  with  the  rendition  of  Psalm  150  by  the 
students'  chorus.  After  the  singing  of  the  hymn  "Lobe 
den  Herren,  o  meine  Seele,"  the  venerable  Doctor  Walther 
ascended  the  rostrum,  and  in  eloquent  words  extended  thanks 
to  Him  who  had  so  faithfully  guided  His  small  flock  and 
blessed  the  humble  efforts  of  His  people  in  the  erection  of 
this  edifice.  After  the  forenoon  services  had  then  been  closed 
by  the  singing  of  Luther's  Battle  Hymn,  the  visitors  were 
guests  of  the  St.  Louis  Lutherans.  An  account  of  this  great 
outdoor  dinner  states:  "It  may  be  interesting  to  note  that, 
among  other  things,  400  pounds  of  coffee,  100  gallons  of  milk, 
1,000  pounds  of  ham,  and  2  barrels  of  sugar  were  consumed 
at  this  time."  In  the  afternoon  services,  which  were  opened 
by  the  singing  of  the  choral  "Nun  bitten  wir  den  Heiligen 
Geist,"  Pastor  C.  Gross,  of  Fort  Wayne,  delivered  the  Ger- 
man, and  Professor  A.  Crull,  of  the  same  place,  the  English 
address,  after  which  the  services  were  closed  with  Luther's 
Battle   Hymn.     Among   the   poetical   contributions   to   the 


DEVELOPMENT    OF    HIGHER    EDUCATION. 


235 


celebration  was  one  which  appeared  in  Lehre  und  Wehre: 
"The  year  of  praise  a  gift  of  praise  requireth,  A  Bethel  built 
to  praise  the  Lord  withal,"  and  one  in  Der  Lutheraner: 
"What  wondrous  things  our  God  has  done  For  us,  beloved 
brethren !" 

The   services   of   the  second   day   were   of   an   academic 


Present   Theological   Seminary,    St.  Louis,   Mo. 
Dedicated  in  1883.     The  Annex  built  in  1907  is  not  shown  here. 


nature.  The  morning  service,  which  was  conducted  in  Latin, 
was  opened  with  the  hymn  "Veni,  Creator  Spiritus,"  after 
which  Professor  Pieper  delivered  an  address.  After  a  choral, 
"Spiritus  Sancti  Gratia"  Pastor  Stoeckhardt,  at  that  time 
Professor  Extraordinarius,  delivered  the  second  Latin  ora- 
tion, and  the  service  came  to  a  close  with  the  mighty  "Turris 


236  DEVELOPMENT    OF   HIGHER    EDUCATION. 

Deus  fortissimo,."  In  the  afternoon,  orations  were  delivered 
by  two  students,  Meyer,  of  New  Zealand,  and  Hattstaedt,  of 
Michigan. 

The  history  of  the  Seminary  since  1883  has  been  one  of 
steady,  healthy  growth.  Among  the  teachers  who  were  en- 
gaged in  the  work  at  the  side  of  the  venerable  Doctor  Wal- 
ther,  who  was  called  home  four  years  later,  were  the  beloved 
Schaller,  the  gentle  Guenther,  the  versatile  Lange,  also  Pro- 
fessor, now  Doctor,  Pieper.  Later  came  Doctor  Graebner, 
distinguished  for  great  erudition  in  many  branches  of  theo- 
logical and  general  learning,  as  his  books  and  articles  abun- 
dantly show,  and  Doctor  Stoeckhardt,  the  grand  old  man  in 
Exegesis.  The  other  men  whose  terms  of  service  reach  back 
into  the  last  century  are  Professors  Fuerbringer,  Bente,  and 
Mezger. 

In  1899,  when  the  institution  was  sixty  years  old,  a  cele- 
bration took  place,  Professor  Pieper  delivering  the  address  of 
welcome  to  the  guests,  and  six  alumni,  one  from  each  decade 
of  the  school,  responding,  namely,  F.  J.  Biltz  (read  in  his 
absence),  J.  P.  Beyer,  J.  M.  Buehler,  H.  Haake,  F.  W.  Herz- 
berger,  and  L.  A.  Wissmueller.  And  finally,  on  October  20, 
1907,  the  new  addition  to  the  Seminary  building,  the  recita- 
tion annex,  was  dedicated,  Doctor  F.  Pieper  delivering  the 
main  oration  and  Prof.  E.  Pieper  an  address.  This  last  build- 
ing was  really  only  in  the  nature  of  a  temporary  relief,  its 
erection  being  made  necessary  by  the  great  increase  in  attend- 
ance. The  fond  hope  is  cherished,  now  that  the  resolution 
to  move  the  Seminary  to  more  commodious  quarters  has  been 
passed,  that  the  buildings  which  will  be  erected  will  be  ade- 
quate for  all  future  needs. 

Fort  Wayne  is  a  city  which  is  held  in  fond  remembrance 
by  a  great  many  former  Concordians  in  all  professions,  for 
not  only  did  its  hospitable  arms  shelter  the  practical  seminary 
from  1846  till  1861,  but  it  proved  itself  no  less  a  mother 
toward  Concordia  College  when  this  institution  was  separated 
from  the  seminary  at  St.  Louis  and  given  orders  to  stand  on 
its  own  feet,  with  the  city  at  the  head  of  the  Maumee  as  its 
new  home.     It  was   on  the   9th   of   September,    1861,   that 


DEVELOPMENT    OF    II  Kill  FK    EDUCATION. 


237 


Professors  G.  Schick,  G.  A.  Saxer,  and  R.  Lange  began  their 
work  in  the  former  seminary  building  with  an  enrolment  of 
78  pupils.  The  institution  was  then  long  past  the  experi- 
mental stage  and,  although  compelled  to  battle  with  various 
diseases,  especially  with  the  dreaded  malaria  for  a  number  of 
decades,  it  nourished  and  grew  in  every  respect,  not  only  by 
the  acquisition  of  the  fine  oak  grove  north  of  the  first  build- 


First  Concordia  College  at  Fort  "Wayne,  Ind. 

Founded  by  Pastor  W.  Loehe  in  1S4G.     Deeded  to  the  Missouri  Synod 

in  1847.     Parent  institution  of  the  present  Springfield  Concordia. 


ings,  but  also  by  the  erection  of  additional  buildings.  First 
came  a  commodious  refectory,  an  addition  to  the  dining-room, 
and  a  bakery;  then,  the  number  of  pupils  having  in  1867 
reached  130,  the  so-called  "new  building"  was  erected  in  1869, 
which  was  needed  all  the  more  since  the  "old  building"  was 
almost  entirely  destroyed  by  lire  on  December  28  of  that  year. 
In  1905  the  new  Eecitation  Hall  was  dedicated,  which,  to- 
gether with  various  other  buildings,  such  as  the  natatorium, 


238 


DEVELOPMENT    OF   HIGHER    EDUCATION. 


the  hospital,  the  new  refectory,  the  gymnasium,  and  the 
central  heating-plant,  give  our  oldest  college  an  equipment 
which  serves  its  needs  very  well. 

The  most  meager  sketch  of  the  Fort  Wayne  Concordia 
would  be  incomplete  without  a  reference  to  some  of  its  faith- 
ful teachers.  The  work  of  Professor  Biewend,  the  first  presi- 
dent of  the  Gymnasium,  whose  apparently  untimely  death 


Prof.  A.  Biewend. 


was  so  deeply  felt,  has  been  referred  to  above.  A  man  with 
a  record  of  more  than  half  a  century  of  educational  work,  the 
"grand  old  man"  in  classics,  was  Dr.  G.  Schick,  old  "Rector" 
Schick,  as  his  hundreds  of  former  students  prefer  to  call 
him.  From  March  31,  1856,  when  he  was  inducted  into 
office,  until  January  3,  1915,  when  he  fell  asleep,  he  had  been 
teacher  at  our  oldest  Concordia,  a  pedagog  trained  by  the 
great  humanist  Naegelsbach,  a  martinet  for  work,  but  at 
the  same  time  a  truly  lovable  friend  to  those  who  really  knew 
him.     Then  there  was  Dr.  H.  Duemling,  always  kind,  always 


DEVELOPMENT    OF    HIGHER    EDUCATION; 


239 


gentlemanly,  always  interesting,  Professor  Crull,  whose  Ger- 
man lessons,  especially  in  the  upper  classes,  were  so  brilliant 
as  to  produce  a  new  crop  of  poets  every  year,  Professor 
Bischoff",  and  Professor,  now  Doctor,  Zucker,  no  longer  active 


Prof.  G.  Schick,  Ph.  D. 


in  the  classroom,  but  still  serving  in  the  capacity  of  head 
librarian. 

It  is  principally  due  to  one  man  that  books  like  A  us  der 
alien  Kaffeemuehle  become  classics  in  so  short  a  time,  and 
that  man  is  "Onkel  Craemer,"  the  man  who  guided  the  des- 
tinies of  the  practical  seminary  for  so  many  years.    Founded 


240 


DEVELOPMENT    OF    HIGHER    EDUCATION. 


in  184G  at  Fort  Wayne,  due  to  the  efforts  of  Pastor  W.  Loehe, 
of  Neuendettelsau,  Bavaria,  with  Dr.  W.  Sihler  and  Candi- 
date Roebbelen  as  its  first  teachers,  the  seminary  is  still  doing 
effective  work,  after  vicissitudes  which  would  have  exhausted 
the  vitality  of  a  less  hardy  plant.  Upon  the  organization  of 
Synod,  in  1847,  the  institution  was  deeded  to  the  young 
church-body.     It  was  Professor  Craemer  who  moved  down  to 


Our  First  Concordia  at  Springfield,  111. 
The  old  Illinois  State  University.     Purchased  bv  Svnod  in  1*74. 


St.  Louis  with  his  school  in  1861,  working  in  the  practical 
department  of  the  seminary  on  the  banks  of  the  Mississippi 
with  the  same  faithfulness  as  in  the  northern  city,  where  the 
school  had  had  an  independent  organization.  And  it  was 
the  same  "father  of  the  institution"  who  moved  to  Spring- 
field, when  the  proseminary  in  1874  and  the  seminary  in  1875 
were  transferred  to  the  buildings  formerly  occupied  by  the 
Lutheran  "Illinois  State  University."  With  the  increase  in 
enrolment  came  the  need  for  further  buildings,  and  this  need 


DEVELOPMENT    OF    HIGHER    EDUCATION.  241 

has  always  been  met.  New  men  have  been  added  to  the 
faculty  from  time  to  time,  an  almost  entire  reorganization 
taking  place  in  the  year  following  Professor  Craemer's  death, 
in  1891.  Of  the  older  teachers,  the  names  of  Prof.  H.  Wyne- 
ken  and  of  Prof.  R.  Pieper  are  heard  most  frequently  from 
the  old  graduates;  of  those  whose  time  of  service  reaches 
back  into  the  last  century  there  are  Professors  J.  Herzer 
(retired),  F.  Streckfuss,  and  Louis  Wessel. 

When  Pastor  Loehe  sent  Candidate  Roebbelen  with  twelve 
young  men  to  Port  Wayne,  one  of  his  purposes  was  also  to 
train  teachers  for  Lutheran  day-schools,  and  the  institution 
kept  this  purpose  in  mind  during  the  first  years.  But  since 
the  school  system  of  Synod  grew  so  rapidly,  it  was  found 
that  this  one  plant  could  not  provide  teachers  in  sufficient 
numbers.  Accordingly,  in  1855,  a  teachers'  seminary  was 
founded,  as  a  private  venture,  in  Milwaukee.  Two  years 
afterward  the  resolution  was  passed  to  combine  the  Mil- 
waukee school  with  the  practical  seminary.  So  Professor 
Fleischmann,  the  first  president,  came  to  Fort  Wayne  on 
November  10  of  that  year,  accompanied  by  four  seminarians. 
When  the  growth  of  the  school  made  the  calling  of  a  new 
man  necessary,  Pastor  C.  A.  T.  Selle  was  found  willing  to 
undertake  the  work.  When  the  readjustment  of  the  semi- 
naries and  of  Concordia  College  was  in  process,  the  young 
teachers'  seminary  was  obliged  to  move,  first  to  a  house  in 
the  city,  and  then  to  a  former  tavern  on  the  historic  Piqua 
Road,  two  miles  from  the  city  limits.  It  took  a  full  measure 
of  real  pioneer  spirit  to  overcome  the  difficulties  which  were 
encountered  in  these  years,  but  both  teachers  and  pupils  were 
made  of  sturdy  stuff  and  thrived  by  overcoming  the  opposing 
forces.  In  1864  the  teachers'  training-school  moved  into  its 
own  quarters,  in  Addison,  a  village  about  twenty  miles  west 
of  Chicago,  the  dedication  of  the  main  building  taking 
place  on  December  28,  with  Pastor  J.  C.  W.  Lindemann  as 
president.  Now  came  the  era  of  steady  growth,  continuing 
under  the  presidency  of  Prof.  E.  A.  W.  Krauss  and  of  Prof. 
F.  Lindemann,  a  fact  which  finally  decided  the  location  of 
the  school,  for  since  October  12,  1913,  the  teachers'  seminary, 

EBENEZER.  16 


242 


DEVELOPMENT    OF    HIGHER    EDUCATION. 


now  known  as  Concordia  Teachers'  College,  and  accredited 
as  a  normal  school  in  good  standing  by  the  educational 
authorities  of  the  State,  has  been  occupying  its  modern  and 
commodious  quarters  in  Eiver  Forest,  a  suburb  of  Chicago. 
There  are  few  church-bodies  which,  in  the  face  of  the 
most  adverse  conditions,  have  had  such  a  wonderful  growth 
as  the  Missouri  Synod.  This  fact  is  apparent  also  from  the 
history  of  its  educational  institutions.  For  while  the  older 
schools  were  being  supplied  with  buildings,  funds,  and 
teachers,  new  ones  were  called  into  being  by  sheer  force  of 

circumstances.  The  expansion, 
for  a  while,  was  centered  in  the 
Northern  States,  were  there  is 
a  strong  Lutheran  population. 
When  the  wave  of  immigrants 
which  flowed  over  our  country 
in  the  70's  of  the  last  century 
made  it  evident  that  the  schools 
then  existing  could  not  possibly 
supply  all  demands,  some  far- 
seeing  men  in  Northern  Illinois 
and  in  Wisconsin  considered 
ways  and  means  of  founding  an 
institution  of  higher  learning 
in  this  great  territory.  Men 
prominent  in  this  movement  were  Pastor  Wunder,  of  Chicago, 
and  Pastor  Loeber,  of  Milwaukee,  one  of  the  first  pupils  in 
the  Perry  County  log  cabin.  On  September  1,  1881,  the 
school  was  opened,  the  first  building  being  dedicated  on 
January  3,  1883.  Sinco  1887,  the  Milwaukee  Concordia  has 
been  under  the  control  of  Synod.  It  also  has  grown  in 
teachers,  buildings,  and  equipment  as  circumstances  de- 
manded. A  fortunate  thing  for  the  school  has  been  the  fact 
that  comparatively  few  changes  have  taken  place  in  its  fac- 
ulty, the  terms  of  President  Albrecht,  and  of  Professors  Huth, 
Mueller,  Hattstaedt,  and  Koss  going  back  to  the  last  century. 
The  emphasis  upon  the  Christian  day-school  as  a  vital 
factor  in  both  Church  and  State  being  a  feature  in  our 


Prof.  E.  A.W.  Krauss,  D.  D. 


DEVELOPMENT    OF    HIGHER    EDUCATION.  243 

circles,  it  was  not  surprising  that  the  one  normal  school  at 
Addison  was  unable  to  meet  all  the  demands  for  teachers. 
Accordingly,  the  establishment  of  another  teachers'  seminary 
west  of  the  Mississippi,  in  the  rapidly  developing  prairie 
section,  was  urged  with  such  quick  results  that  the  teachers' 
seminary,  or  the  Lutheran  Normal  school,  of  Seward,  Nebr., 
was  founded  in  1893,  twenty  acres  of  land  and  $8,000  in  cash 
having  been  donated  for  that  purpose  by  a  number  of  mem- 
bers of  Synod  in  Nebraska.  On  November  18,  1894,  when 
the  institution  was  opened  and  its  first  building  dedicated, 
its  first  professor,  Pastor  G.  Weller,  was  also  installed.  The 
western  normal  school  has  always  been  a  special  foster-child 
of  the  Nebraska  District,  whose  energetic  members  have  been 
indefatigable  in  advancing  the  school.  Since  1905  the  insti- 
tution has  had  the  full  course  of  a  normal,  and  has  now, 
with  added  facilities  in  the  form  of  laboratory  equipment, 
been  accredited  by  the  State  authorities. 

Meanwhile  the  Lutherans  in  the  far  East  were  not  idle. 
As  early  as  June  7,  1881,  the  wide-awake  New  York  Local 
Conference  had  passed  a  resolution  requesting  St.  Matthew's 
Church  to  organize  a  Gymnasium  class  in  its  academy,  the 
congregation  promptly  acting  upon  this  suggestion.  For 
a  number  of  years  the  school  led  a  rather  precarious 
existence;  in  fact,  it  was  not  till  its  removal  to  Hawthorne, 
N.  Y.,  in  1894,  its  acceptance  by  Synod  in  1896,  and  finally 
its  removal  to  the  new  location  with  its  fine  buildings  in 
Bronxville,  in  January,  1910,  that  the  Concordia  Institute 
really  measured  up  to  the  standard  of  its  older  brethren. 
But  the  fostering  care  of  the  Lutheran  Education  Society 
of  New  York  has  done  much  to  give  the  institution  the 
standing  it  now  enjoys.  Much  credit  is  also  due  to  the  first 
president  of  the  school,  Prof.  C.  B.  E.  Bohm.  Of  the  present 
faculty,  the  terms  of  Prof.  H.  Feth,  Dr.  H.  Stein,  and  Prof.  B. 
W.  Heintze  extend  back  to  the  last  century. 

Once  a  pioneer,  always  a  pioneer!  That  explains  the 
energy  of  Pastor  F.  J.  Biltz  in  founding  St.  Paul's  College, 
of  Concordia,  Mo.  Himself  a  pupil  of  the  Perry  County  log 
cabin,  he  was  ready  to  begin  the  school  which  he  believed 


244  DEVELOPMENT    OF    HIGHER    EDUCATION. 

necessary  in  the  rapidly  developing  West  under  very  humble 
conditions,  on  a  small  tract  of  four  acres.  Prof.  A.  Baepler 
began  work  with  six  pupils  in  January,  1884,  the  first  build- 
ing being  dedicated  on  August  31  of  that  year.  In  spite  of 
many  obstacles,  the  school  managed  to  maintain  and  increase 
its  usefulness,  being  accepted  first  by  the  Western  District  of 
Synod,  in  1855,  and  then  by  Synod,  in  1896.  The  school, 
with  the  help  of  God,  has  managed  to  survive  vicissitudes 
and  overcome  difficulties  which  seemed  to  bring  certain 
defeat.  The  men  whose  term  of  service  extends  back  to  the 
last  century  are  President  J.  H.  C.  Kaeppel,  and  Professors 
H.  Schoede  and  A.  Baepler,  the  latter  having  returned  after 
spending  some  years  at  Fort  Wayne. 

It  has  not  been  much  more  than  a  generation  ago  that 
men  in  the  East  believed  the  prairies  of  the  Northwest  prac- 
tically uninhabitable  and  utterly  useless  for  agricultural 
purposes.  But  a  trip  through  the  territory  included  in  this 
section  will  convince  the  most  skeptical,  especially  if  the  end 
of  his  journey  finds  him  in  St.  Paul,  where  our  northern 
Concordia  has  had  its  home  since  1893.  After  a  year  in 
rented  quarters,  the  buildings  of  a  former  State  institution 
were  bought,  their  dedication  as  a  Lutheran  training-school 
taking  place  on  September  9,  1894.  Just  how  highly  the 
constituents  of  this  institution  value  it  is  seen  from  the  fact 
that  the  fine  new  Recitation  Hall,  dedicated  on  June  30,  1918, 
was  built  largely  through  their  efforts.  Of  the  present 
faculty,  the  term  of  only  one  reaches  back  into  the  last  cen- 
tury, namely,  that  of  President  Theo.  Buenger,  who  was  the 
school's  first  teacher. 

Concordia  College,  of  Conover,  N.  C,  was  founded  and 
controlled  for  more  than  two  decades  by  a  private  educational 
association.  It  was  Concordia  High  School  from  1877  to 
1881,  when  it  was  incorporated  as  a  college.  It  was  then 
conducted  under  the  auspices  of  the  Tennessee  Synod,  in  so 
far  as  this  body  called  and  maintained  the  theological  pro- 
fessor. Early  in  the  nineties,  the  school  was  first  offered  to 
the  English  Missouri  Synod,  and,  after  negotiations  extend- 
ing over  some  ten  years,  the  formal  legal  transfer  of  the 


DEVELOPMENT    OF    II  Mill  KK    KDUCATION.  245 

college  property  to  this  body  was  reported  at  the  meeting  of 
1905.  With  the  merging  of  the  English  Missouri  Synod  as 
a  District  synod  of  the  Missouri  Synod,  in  1911,  the  school 
has  come  under  the  control  of  the  larger  body. 

The  father  of  St.  John's  College,  Winfield,  Kans.,  is 
Mr.  J.  P.  Baden.  The  first  building  of  this  southwestern 
Concordia  was  erected  by  him  and  donated  to  the  English 
Missouri  Synod,  in  1893.  On  March  1  of  the  next  year  the 
dedication  took  place,  at  which  time  the  first  professors  were 
also  installed.  The  school  had  the  usual  struggle  with  adverse 
circumstances,  after  some  years  also  the  bothersome  lack  of 
room.  But  a  fine  new  dormitory  has  taken  care  of  expansion 
in  one  direction,  while  friends  of  the  institution  have  pro- 
vided more  room  in  the  form  of  real  estate.  Of  the  present 
faculty,  Professor  Stoeppelwerth  has  been  with  the  college 
from  the  beginning,  and  the  terms  of  President  Meyer  and 
of  Professors  C.  Scaer  and  L.  Steiner  reach  back  into  the  last 
century.  Our  youngest  institution  is  Concordia  College  of 
Edmonton,  Alberta,  Canada,  which  was  opened  in  the  autumn 
of  1921,  the  installation  of  its  first  president,  Rev.  A.  Schwer- 
mann,  taking  place  on  October  30.  More  than  30  boys  en- 
rolled at  the  opening  of  the  school. 

And  still  the  list  of  Synod's  higher  institutions  of  learn- 
ing is  not  exhausted.  There  is  Seminario  Concordia,  of 
Porto  Alegre,  Rio  Grande  do  Sul,  Brazil,  which  serves  our 
brethren  beyond  the  Tropic  of  Capricorn.  The  Oregon  and 
Washington  District  has  a  Concordia  College  at  Portland, 
doing  work  since  1905  and  occupying  its  present  quarters 
since  1907.  The  California  and  Nevada  District  has  the  Cali- 
fornia Concordia  College,  of  Oakland,  established  in  1906 
and  occupying  its  fine  new  building  since  1915.  The  Mis- 
souri Synod,  with  the  other  members  of  the  Synodical  Con- 
ference, has  also  an  interest  in  the  schools  for  colored  at  New 
Orleans  and  at  Greensboro,  N.  C.  There  are  a  number  of 
private  institutions  existing  under  the  auspices  of  organiza- 
tions within  Synod,  bearing,  of  course,  a  decided  Lutheran 
character.  Milwaukee  has  a  Lutheran  High  School ;  Deshler, 
Nebr.,  has  a  Lutheran  High  School  and  Business  College; 


246  DEVELOPMENT    OF   HIGHER    EDUCATION. 

Chicago  has  its  Luther  Institute;  and  Fort  Wayne  the 
youngest  of  the  high  schools  within  the  Missouri  Synod,  the 
Fort  Wayne  Luther  Institute.  Walther  College,  of  St.  Louis, 
after  many  years  of  excellent  service,  discontinued  its  work, 
as  did  Concordia  College  of  New  Orleans. 

Such  is  the  history  of  Synod's  educational  institutions  in 
a  nutshell,  an  account  of  the  expansion  of  the  individual 
schools  and  of  their  growth  in  number,  as  well  as  in  interest 
taken  in  their  work.    It  is,  in  brief,  a  history  of  its  educa- 
tional development.    That  the  Missouri  Synod's  educational 
policy  has  always  been  strongly  conservative  is  well  known. 
The  emphasis  has  always  been  on  the  humanities,  with  ana- 
lytical work  predominating.    The  watchword  has  been :   Non 
multa,  sed  multum  (Not  manifold,  scattering  interests,  but 
much  of  the  best).    There  has  been  no  multiplicity  of  courses, 
especially  at  the  theological  seminaries.    Yet  the  schools  have, 
and  usually  very  successfully,  tried  to  remain  abreast  of  the 
times.    This  is  true  not  only  of  the  normal  schools,  as  noted 
above,  but  also  of  the  classical  preparatory  institutes,  many 
of  which  now  have  their  high  school  department  accredited, 
some   also   their  junior   classical  college   department.     The 
statement  in  the  deed  of  transfer  of  1849  and  1850,  when  the 
first  Concordia  was  moved  from  Altenburg  to  St.  Louis,  has 
always  been  observed:    "Also  such  young  people  as  do  not 
intend  to  devote  themselves  to  Lutheran  theology  may  have 
the  benefit  of  the  Gymnasium"    May  the  prayer  appended 
to  the  same  document  be  fulfilled  as  long  as  Synod  exists: 
"May  the  blessing  of  the  Lord  crown  the  institution  forever  I" 
As  a  matter  of  record,  it  might  be  noted  here  that  the 
latest  statistics,  those  of  March,  1921,   show  the  following 
figures :  In  all  the  institutions  owned  and  operated  by  Synod, 
including  those  maintained  under  its  auspices,  the  number 
of  professors  and  instructors  was  155,  and  the  number  of 
students,  both  of  preparatory  and  of  collegiate  grade,  was 
2,752.    The  value  of  all  the  property  of  Synod's  higher  insti- 
tutions  of   learning  was    approximately   $3,000,000,   a   sum 
which  does  not  include  recent  improvements,  especially  in 
the  matter  of  laboratories. 


COLLEGE  AND   SEMINARY   LIFE  IN   THE   OLDEN   DAYS.  247 

College  and  Seminary  Life  in  the  Olden  Days. 

Dr.  E.  G.  SlHLEBj  New  York,  N.  Y. 
These  reminiscences  of  a  half  century  and  more  might 
also  be  entitled:    "Fort  Wayne   and  St.  Louis  Long  Ago." 
It  would  be  a  waste  of  words  to  urge  that  these  are  important 
places  in  any  history  of  the  Lutheran  Church  in  America, 
nor  need  we  even  point  to  the  fact  that  hundreds  of  pastors 
and  their  wives  and  children  know  and  feel  what  a  large 
place  these  cities  hold  in  the  life-history  of  fathers,  grand- 
fathers, brothers,  cousins.    Nay,  how  many  an  excellent  Frau 
PastoAn  would  never  have  found  the  particular  one  else- 
where?    It  is  exactly  sixty  years  ago  that  the  institution, 
begun  in  the  log  cabin  of  Perry  County,  Mo.   (having  been 
transferred  to  St.  Louis,  to  a  site  then  out  in  the  country, 
where  it  was  distinctly  and  exclusively  the  feeder  and  pre- 
paratory school  for  the  theological  seminary  of  Dr.  Walther), 
was  moved  still  farther  away.    It  is,  I  repeat,  exactly  sixty 
years  ago,  as  I  am  writing,  that  Praeses  Wyneken,  Dr.  W. 
Sihler,  and  Professor  Craemer  at  Fort  Wayne,  and  Prof.  C. 
F.  W.  Walther  at  St.  Louis  arranged  for  the  exchange  which 
they  deemed  wise,  nay,  necessary  at  the  time.     It  was  when 
Fort  Sumter  was  fired  upon  and  all  of  Missouri  was  either 
in  the  zone  of  Civil  War  or  so  close  to  it  as  to  render  the 
further  conjunction  of  the  classical  feeder  with  the  theo- 
logical Concordia  precarious.     So  the  Gymnasium,  with  its 
Sexta,  Quinta,  Quarta,  Tertia,  Secunda,  and  Prima,  began 
work  on  the  old  seminary  grounds  in  September,  1861,  and 
the  Praktisches  Seminar  with  August  Craemer  joined  the 
Theoretisches  Seminar  in  St.  Louis  on  Jefferson  Avenue,  on 
the  way  to  Carondelet.     Of  course,  to  my  tender  years  the 
Secundaner  and  Primaner  of  1861—62  were  of  heroic  stature, 
and  when  they  came  in  to  attend  service  at  old  St.  Paul's  on 
Sundays,  I  viewed  them  with  awe   and  silent   admiration. 
Would  I  ever  be  such  a  one?    It  took  some  years  until  the 
Lutheran  folk  at  Fort  Wayne  ceased  to  call  the  institution 
das  Seminar. 

The  first  faculty  consisted  of  four  men :   Dr.  Wm.  Sihler, 


248 


COLLEGE   AND    SEMINARY   LIFE  IN   THE    OLDEN   DAYS. 


President,  Director  Alexander  Saxer,  Rector  George  Schick, 
and  Prof.  Rudolph  Lange,  who  some  time  before  had  been 
Lutheran  pastor  at  St.  Charles,  Mo.  Two  houses  were  built 
by  architect  C.  Griese,  of  Cleveland:  a  double  house  for 
Schick   and   Lange    and   a   single   house   for    the   Director. 


Prof.  R.  Lange. 

(Between  it  and  the  old  seminary  building  was  a  huge  apple- 
tree  with  apples  so  sour  that  Mother  Reinke  could  not  use 
them  at  all  for  her  kitchen,  and  we  were  made  free  of 
their  use.  Every  autumn  we  went  through  the  form  of 
making  "cider"  of  them.  When  we  tried  to  eat  those  apples, 
the  inner  tissues  of  our  mouths  were  literally  glued  together 
by  their  acerbity.)     Mrs.  Saxer,   a  daughter  of  Kanzleirat 


COLLEGE   AND   SEMINARY   LIFE  IN   THE   OLDEN   DAYS.  240 

Klefeker  of  Berlin,  will  not  be  forgotten  for  her  refinement 
and  grace  of  manner.  We  were  wont  to  marvel  at  her  living 
at  all  in  our  rude  western  world. 

The  Prima  of  1861 — 62  consisted  of  exactly  three  men  or 
youths,  Stellhorn,  Crull,  and  Herzer,  all  of  them  ultimately 
destined  for  a  didactic  career.  But  after  June,  1862,  all 
three  upper  classes  were  transferred  to  St.  Louis.  So,  when 
the  present  writer  entered  Sexta,  in  September,  1862,  there 
were  only  four  classes.  The  "class  of  1865"  contained  the 
twin  sons  of  Praeses  Wyneken,  Martin  and  Henry,  Ad.  Bie- 
wend,  C.  Ernst  from  Hanover,  Zimmermann,  Joe  Schmidt  of 
Saxon  stock,  Carl  Frank  (Dr.  Frank),  Partenf elder  from 
Michigan  (the  best  skater  in  the  college),  and  C.  C.  Schmidt 
(now  Presbyter  Academicus  at  St.  Louis  and  Dr.  Theologiae, 
homiletic  author).  Nor  must  we  forget  Brinjhild  Hovde, 
the  Norseman,  famous  for  herculean  strength.  He  could  take 
a  lad  like  myself  and  hold  him  out  with  his  right  arm  at 
right  angles  from  his  body. 

Dr.  Wilhelm  Sihler  presided  in  the  meetings  of  the  faculty 
and  gave  instruction  in  Religion  and  Geography.  He  had 
(as  a  lieutenant  and  student  in  the  Allgemeine  Kriegs- 
akademie  at  Berlin)  been  a  pupil  of  Carl  von  Bitter,  later 
had  studied  at  the  University  of  Berlin,  and,  still  later,  had 
been  an  Erzieher  in  the  notable  Blochmaim's  Institut  at 
Dresden.  His  moral  earnestness,  which  always  sought  to 
deal  with  fundamentals,  coupled  with  his  psychological  acu- 
men and  tact,  together  with  his  very  positive  seniority  (he 
was  then  sixty),  was  of  particular  importance  in  that  place 
and  time. 

Praeses  Wyneken  had  taken  a  house  in  the  northern  out- 
skirts of  the  town,  not  far  from  the  homestead  and  flour-mill 
of  his  old  friends,  the  Rudisills.  He  did  not  often  appear  at 
the  college,  whereas,  when  on  the  great  holidays  of  the  Chris- 
tian year  he  filled  the  pulpit  at  St.  Paul's,  there  was  always 
a  rare  spiritual  service  and  inspiration  welling  up  from  that 
rare  Christ -loving  soul.  In  my  father's  family  he  was 
"Onkel"  Wyneken. 

In  all  the  life  and  interaction  of  those  rare  men  there  was 


250  COLLEGE  AND   SEMINARY  LIFE  IN  THE  OLDEN  DAYS. 

a  pure  fraternal  devotion,  a  unity  of  spiritual  aim,  a  simple 
directness,  a  veritable  habit  of  self-denial,  a  cheerful  willing- 
ness to  rough  it,  a  dedication  of  uncommon  qualities  to  the 
furtherance  of  Christian  doctrine  and  Christian  life  at  all 
points  of  personal  and  churchly  contact,  the  full  measure  of 
which  is  best  known  to  Him  alone  whom  they  strove  to  serve. 

Soon  P.  Achenbach  came  down  from  Grand  Eapids,  and 
as  KonreJctor  assumed  much  of  the  work  in  the  lower  classes. 
He  had,  if  I  remember  rightly,  been  sent  through  Gymnasium 
and  university  by  the  favor  of  the  Grand  Duke  of  Hesse. 
His  was  a  gentle  and  all  together  most  lovable  personality. 
Also,  he  was  highly  trained  in  the  nobler  forms  of  music, 
and  at  once  the  practise  of  choir-singing  by  all  at  the  Con- 
cordia began  to  go  forward  and  flourish.  A  sweet  soprano 
voice  in  that  time  (before  the  change)  was  that  of  Wm.  Hatt- 
staedt,  who  entered  Sexta  from  Monroe,  Mich.,  in  September, 
1863.  His  solos  greatly  embellished  the  renditions  of  re- 
ligious compositions  by  Haydn  or  Mozart  on  the  great 
anniversaries  of  the  church-year  at  St.  Paul's,  which,  by  the 
by,  I  believe,  is  the  oldest  church  of  our  Lutheran  faith 
in  the  entire  State  of  Indiana.  It  dates  back  to  1837.  The 
earliest  pastor  was  Jesse  Hoover  (Heuber),  1837 — 38,  fol- 
lowed by  Friedrich  Wyneken,  1838—47,  Wm.  Sihler  1845—85, 
Heinr.  Sauer,  to  1896,  and  Jacob  W.  Miller,  to  this  day. 

Of  course,  in  our  studies  at  Fort  Wayne  Greek  and  Latin 
predominated,  with  Hebrew  added  in  Prima.  History  was 
important  and  was  most  properly  conveyed  by  narrative, 
although  the  faculty  of  taking  good  and  coherent  notes  was 
not  sufficiently  inculcated.  There  sometimes  even  three 
classes  were  combined.  We  youngsters  sometimes  marveled 
at  the  weaknesses  of  some  pupils  whose  eminence  in  physical 
strength  on  the  playgrounds  we  were  not  disposed  to  question. 
The  Latin  course  went  from  a  Tirocinium  (or  beginner's 
book)  through  Phaedrus,  Nepos,  Caesar,  Cicero,  Livy  to 
Horace's  Odes.  That  any  effort  at  intellectual  analysis  had 
any  share  whatever  in  our  acquisition  of  Latin  syntax  I  do 
not  remember.  The  consistent  training  in  Latin  writing 
(so  essential  in  training  youth  in  that  sine  qua  non  of  mental 


COLLEGE   AND    SEMINARY   LIFE  IN   THE   OLDEN   DAYS.  251 

exactness)  greatly  stimulated  the  eagerness  or  ambition  of 
competitive  effort. 

In  the  autumn  of  1868  Robert  Engel  of  Saxony,  a  nephew 
of  Dr.  Walther,  joined  the  faculty,  and  in  our  Prima  (1868 
to  1869)  we  had  some  Quintilian  with  him  and  for  the  first 
time  also  were  trained  to  hear  Latin  spoken,  a  preparation 
for  Baier's  Compendium  later  on  at  St.  Louis,  1870 — 72. 
With  Professor  Lange  we  had  in  Prima  Drobisch's  Logik 
(whom  I  later  heard  at  Leipzig).  Lange  was  the  most  many- 
sided  of  our  teachers,  and  for  his  private  studies  even 
acquired  that  great  standard  work,  Hyrtl's  Anatomischer 
Atlas.  In  Greek  we  reached  Sophocles's  Antigone  and  the 
first  book  of  Thucydides.  There  was,  however,  one  very 
positive  defect  in  the  more  advanced  stages  of  our  classical 
education.  We  never  really  passed  beyond  the  stage  of 
grammatical  concern.  That  the  design  of  these  writers,  the 
contents  and  substance  of  their  production,  the  specific  per- 
sonality there  at  work,  with  the  background  of  times  and  eras 
and  a  Weltanschauung  revealed  by  themselves,  —  that  all 
this  was  something  vastly  greater  than  parsing,  —  of  this  we 
never  attained  any  conception  or  experience.  One  could  get 
an  A  (a  I)  in  this  grind,  but  there  was,  in  all  truth,  nothing 
stimulating  in  it,  nothing  that  might  have  proved  an  in- 
centive to  wider  or  more  independent  reading.  Director 
Saxer  laid  the  foundation  of  Greek  most  efficiently,  and  his 
work  in  German  was  admirable. 

Vortragen  was  of  two  kinds.  In  the  earlier  stages  it  was 
the  delivery  from  memory  of  some  noted  poem  (generally), 
and  sometimes  remarkable  feats  of  memorizing  occurred,  such 
as  the  entire  Lied  von  der  GlocJce  by  Schiller.  Later  on  we 
laid  on  the  Director's  desk  our  own  compositions  in  Rein- 
schrift,  which  we  then  delivered.  When  Adolph  Stahr  (who 
often  traversed  the  forests  with  his  gun)  once  spoke  of  the 
burning  of  Moscow,  we  were  greatly  impressed  by  his  exces- 
sive iteration  of  the  phrase:  "an  alien  Ecken  und  Kanten." 
Director  Saxer  was  inexorable  in  puncturing  the  habit  of 
some  to  appropriate  phrases  or  terms  which  were  beyond 
their  own  grasp  or  clear  conception. 


252  COLLEGE   AND    SEMINARY   LIFE  IN   THE   OLDEN   DAYS. 

Freimachen  was  one  of  the  most  glorious  achievements 
within  the  student-body,  and  we  then  generally  marched, 
often  with  fife  and  drum,  across  the  canal  down  the  Maumee, 
where  we  could  swim,  play  ball,  deliver  speeches  from  a  ven- 
erable stump,  and  cook  our  coffee;  provisions  were  often 
conveyed  by  the  college  team,  handled  by  "Christ.,"  our 
Danish  college-'knecht ,  who  was  so  strong  that  he  could  lift 
up  a  bag  of  grain  with  his  teeth. 

Director  Saxer,  during  my  time,  fully  commanded  our 
respect.  A  little  trait:  He  smoked  very  good  cigars,  and 
when  he  made  his  rounds  about  10  P.  M.,  his  approach  was 
safely  evidenced  by  the  fragrant  weed.  The  consequence  was 
that  the  upper  class  men  often  overstayed  that  canonic  hour, 
and  rushed  to  bed  sometimes  with  their  clothes  on  and 
feigned  sleep  by  artificial  snoring.  Once  I  remained  over 
night  at  the  college  on  account  of  some  task  of  joint  study, 
occupying  the  bed  of  some  absentee.  One  of  our  number  had 
rushed  to  bed  with  his  clothes  on.  By  and  by  the  steps  of 
"the  Old  Man"  came  nearer,  and,  curiously  enough,  he  at 
once  approached  the  bed  of  the  very  one  who  had  so  hurriedly 
endeavored  to  anticipate  the  Director's  round  of  inspection. 
He  shook  the  shoulders  of  the  feigning  sleeper  and  said: 
"Stiemke,  schlafen  Sie?"  "J  a,  Herr  Direhtor"  was  the 
curious  and  certainly  non-plausible  answer,  which,  as  among 
young  folk,  at  once  became  an  event  and  a  winged  word 
which  amused  us  in  a  lasting  way. 

There  was  also  a  nocturnal  organization,  known  as  the 
Nyldophylalcen  —  Greek  for  Nachtwaechter.  The  nonsense 
they  sometimes  practised  was  extraordinary.  One  of  us  had 
a  very,  very  ancient  trunk.  A  committee  had  been  appointed 
to  make  the  Pope  jealous  to  possess  this  venerable  relic, 
dubbed  older  than  Noah's  ark.  But  that  committee  was  not 
ready  to  report.  Thereupon  the  two  best  athletes,  Theophilus 
Mees  and  Chas.  Frincke,  were  delegated  to  apply  punishment 
to  the  delinquent  committee  ad  hominem.  Well,  there  was  an 
upheaval,  because  the  committee  used  boots  and  bootjacks  in 
their  defense.    In  dulci  iuventa! 

In  those  days  wood  was  the  only  fuel.    The  seminary  farm 


COLLEGE  AND   SEMINARY   LIFE   IN   THE   OLDEN   DAYS.  253 

or  college  farm,  then  consisting  of  99^  acres,  still  heavily 
wooded,  had  been  purchased  by  Dr.  Sihler  in  1848  for  $500 ! 
The  upper  class  men  with  the  college  team  at  certain  seasons 
went  over  and  felled  trees  and  prepared  cords  upon  cords  of 
fire-wood  both  for  the  college  kitchen  (so  admirably  managed 
by  our  Hausvater  Reinke  and  his  strenuous  spouse)  and  for 
the  stoves  of  the  study-rooms  of  the  Zoeglinge.  Chopping 
fire-wood  and  sweeping  the  rooms  was  an  inexorable  part  in 
the  daily  routine  of  duties.  In  bitter  winter  weather  this 
current  work  was  no  slight  addition  to  the  daily  tasks  and 
obligations.  Our  daily  life,  in  a  word,  was  thoroughly  plain, 
nay,  homespun.  The  under  class  boys  had  to  clean  knives, 
forks,  and  spoons  after  every  noonday  meal.  Further,  the 
pupils  were  called  upon  to  help  in  the  household,  e.  g.,  in 
the  apple-harvest.  Some  of  these  were  diverted  to  the  inner 
part  of  convenient  desks.  There  was  a  student  inspector  who 
kept  tab  on  this  routine  of  services.  H.  Niemann  admirably 
sustained  that  function  and  (exactly  as,  later  on,  as  president 
of  the  Central  District)  was  cool,  wise,  practical,  and  fair. 
So,  too,  were  the  decurions  in  the  rooms,  when  we  juniors 
obeyed  loyally  and  willingly.  And  who  would  not  gladly 
have  followed  students  like  H.  Succop  and  Herman  Engel- 
brecht  ?  Even  at  this  distance  of  time  I  warmly  cherish  their 
memory. 

During  the  period  of  time  from  1862  to  1866  (when  base- 
ball was  begun)  the  favorite  game  was  "touch-ball"  (not 
Dutch  ball,  as  some  miscalled  it).  When,  racing  from  the 
home-base  to  the  field-base,  any  one  was  touched  in  any  way 
or  hit  by  the  ball  thrown  by  any  one  on  the  outside,  the  sides 
changed  at  once.  Once,  I  remember,  Herman  Engelbrecht  hit 
me  (and  it  was  always  a  solid  rubber  ball)  in  the  rear  of  my 
anatomy.  It  hurt.  In  the  evening  I  surveyed,  with  an  effort, 
many  colors.  No  one  ever  dared  to  exhibit  any  sense  of  pain. 
We  were  a  Spartan  band.  Baseball  began  in  1866  and  soon 
absorbed  all  other  forms  of  sport.  The  club  par  excellence 
in  the  triennium  from  1866  to  1869  was  called  "Empire," 
and  our  "Alert"  never  beat  them.  May  I  tell  the  roster  of 
that  nine  of  first  eminence?     Chas.  Obermeyer   and   Louis 


254  COLLEGE   AND    SEMINARY   LIFE  IN   THE   OLDEN   DAYS. 

Hoelter  were  catcher  and  pitcher,  respectively ;  Capito  (Pitts- 
burgh) was  on  first,  Joe  Bonn  (Philadelphia)  on  second,  and 
Theophilus  Mees  (Columbus)  on  third  base;  Phil.  Lincke 
(Brooklyn)  was  short -stop,  Adolph  Geyer,  center -fielder, 
Goehringer,  I  believe,  left-fielder,  and  the  other  I  know  no 
more.  Pastor  Stubnatzy  did  not  miss  an  important  game  on 
Saturday  afternoons.  Scores  sometimes  were  85  to  35,  pitch- 
ing being  really  what  the  term  then  implied,  a  delivery  with 
an  underhand  swing,  no  throw;  the  batter  could  wait  for 
a  "knee-high,"  "hip-high,"  or  "shoulder-high"  ball,  whichever 
he  preferred.  One  really  could  hit  the  ball  to  any  part 
selected  by  the  eye.    No  gloves  then. 

The  Maumee  River  and  the  Wabash-Erie  Canal  figured 
heavily  in  our  daily  life.  The  old  lock-keeper,  Mutz  by  name, 
was  a  rabid  Roman  Catholic,  and  sometimes,  when  he  got 
angry,  shouted  at  us :  "Hat  eich  der  Ludder  wieder  am  Sett!" 
He  sold  provisions  also  to  the  canal-boats.  We  tried  to  catch 
sun-fish  there  about  Easter  time  with  dip-nets. 

The  old  red  Wines'  Mill  stood  then,  and  above  it  was  the 
dam.  Above  this  was  an  ideal  basin  for  bathing,  a  sandy  beach 
with  a  gradual  slope.  No  student  ever  equaled  Dr.  Sihler  in 
the  force  and  distance  of  his  strokes.  It  was  in  June,  1863, 
that  I  first  swam  across,  being  then  in  my  eleventh  year  — 
my  classmates  mostly  fifteen — (Sexta!),  guided  and  aided 
by  that  kindly  soul  H.  Succop;  always  alone  after  that. 
Independence  of  effort  was  deeply  ingrained,  I  believe,  in  my 
character;  games  reveal  these  things,  as  Aristotle  has  ob- 
served. The  mill-race  ran  swiftly.  Sometimes  we  essayed 
rather  perilous  diving  feats  there.  Skating  was  mainly  done 
on  the  canal,  beginning  generally  late  in  November  on 
a  shallow  basin  known  as  the  "stillery."  The  frame  of  an 
old  defunct  distillery  still  stood  there,  hence  the  name.  New 
Haven  was  much  sought  in  those  noonday  excursions  on  the 
winged  steel.  Some  students  in  Christmas  vacation  actually 
skated  to  Defiance,  O.,  where  Pastor  Detzer  hospitably  re- 
ceived them.  Our  Synod  in  those  early  days  was  like  one 
family  or  body  of  kindred.  The  farmers,  too,  often  made 
the  boys  welcome  over  the  week-end,  particularly  in  autumn, 


COLLEGE   AND    SEMINARY   LIFE  IN   Till:   OLDEN   DAYS.  255 

when  Pomona  spread  her  bounties.  There  were  peccadillo 
excursions,  too,  I  must  say,  in  September;  in  October  to  the 
big  orchard  of  Neighbor  White  (later  site  of  Berghoff's). 
Sometimes  complaints  were  made  by  the  injured  proprietor, 
and  those  excursionists,  crestfallen,  had  to  appear  in  the 
Director's  study. 

From  St.  Paul's  there  were  planted  gradually  a  number 
of  country  churches,  manned  by  Dr.  Sihler's  earlier  theo- 
logical pupils  and  others :  P.  Husmann,  Stock,  Bode,  Wambs- 
ganss,  Jaebker,  Fritze,  Zagel.  The  ample  gifts  of  flour,  hams, 
quarters  of  beef,  apples  and  apple-butter,  butter,  eggs,  pota- 
toes, and  cabbage  that  steadily  flowed  from  the  bins  and 
granaries  and  smokehouses  of  our  Lutheran  farmers  into  the 
cellar  and  larder  of  Father  and  Mother  Reinke  to  eke  out 
the  slender  Kostgeld  in  those  pioneer  days,  —  this  splendid 
generosity  and  bounty,  so  untiring  and  inexhaustible,  must 
not  be  forgotten  in  this  record  of  the  past.  May  God  bless 
their  children  and  grandchildren  and  their  offspring  to  the 
latest  generations ! 

Then,  too,  in  the  town :  the  Sunday  dinner  in  the  families 
to  all  the  college  boys,  the  laundry  service  every  week,  and 
the  Naehverein,  which  patched  and  repaired,  darned  and 
knitted,  and  often  provided  new  clothes  for  the  poorer  boys, 
—  who  can  forget  all  this?  There  was  a  gladsome  spirit  of 
service  and  help  truly  worthy  of  Him  whose  name  all  would 
bear,  but  not  all  follow.  "Ungrateful  is  he  who  has  for- 
gotten," says  Seneca,  the  wise  Stoic  of  old.  Therefore  in 
this  connection  it  seems  meet  to  set  down  some  of  the  names 
of  the  olden  time  in  the  churches  who  helped  and  gave 
and  furthered.  In  the  country:  Bleke,  Mensing,  Baade, 
Kern,  Yon  der  Au,  Lunz,  Kohlmeyer,  Gerke,  Rose,  Griebel, 
Schroeder,  Schaper,  Brick;  then  the  farmer-members  of 
St.  Paul's  on  the  Piqua  Road,  who  also  supported  their  own 
day-school  out  there ;  then  the  distinguished  patriarch  of  all 
the  countryside,  pioneer  settler  of  1834,  and  honored  leader 
in  civic  matters,  Conrad  Trier,  and  his  neighbor  Frosch,  of 
blessed  memory.  In  town  some  of  the  hospitable  and  helping 
hands  were  of  families  like  these :   Thieme,  Schroeder,  Paul, 


256  COLLEGE  AND   SEMINARY  LIFE  IN  THE  OLDEN  DAYS. 

Griebel,  Steup,  Kanne,  Moellering,  Spiegel,  some  ten  or  more 
Meyers  (discriminated  by  vocational  predicates,  such  as 
druggist  Meyer,  Wassermeyer,  Musikmeyer,  Holzschuhmeyer, 
etc.,  etc.),  Brand,  Koch,  Brase,  Schmiedes,  Knothe,  Beyer, 
Piepenbrink,  Walda,  Waltemath,  Scheimann,  Mennewisch, 
Stellhorn,  Becker,  Krudop,  Siemon,  Schwegman,  Tresselt, 
Wef el,  Woebking,  Wilkening,  —  and  last,  but  not  least,  the 
first  pastor  of  Immanuel's,  Rev.  Wolfgang  Stubnatzy.  Unci 
seine  Blaetter  verwelken  nicht,  Ps.  1,  3. 

Our  Concordia  Lutheran  Cemetery  is,  perhaps,  not  a  Hall 
of  Fame  in  the  widest  interest  of  our  dear  faith  and  Church, 
but  still  it  is  a  place  I  love  to  visit  above  all  others  when 
sometimes  I  see  my  native  city  now  so  flourishing,  once  more, 
a  Lutheran  city  of  noble  memories,  where  my  Lutheran  con- 
sciousness is  always  mightily  stirred  and  strengthened.  In 
that  consecrated  ground,  too,  there  rest  the  mortal  remains 
of  the  Rev.  Jesse  Hoover  (1810 — 38,)  who  died  young,  on 
whose  memorial  slab  are  chiseled  the  lines  of  the  first  stanza 
of  "Mir  nach!    spricht  Christus,  unser  Held." 

Before  I  say  farewell  to  Fort  Wayne,  I  must  briefly  recall 
an  idyl  of  those  earlier  days.  It  was  in  the  first  days  of 
June,  1865,  the  graduating  month  of  the  Wyneken  twins 
and  their  classmates :  Pentecost  Saturday.  Peace  once  more 
after  the  Civil  War !  Before  sunrise  we  issued  forth,  march- 
ing by  Riegen  of  our  Tumverein,  not  by  classes  (that  dear 
man  Fred  Stutz  of  Washington,  so  long  pastor  at  Albany, 
N.  Y.,  being  my  particular  commandant) .  Our  goal  was  the 
congregation  of  P.  Jaebker  in  Adams  County  (now  Fried- 
heim  —  beautiful  name).  As  the  disk  of  Helios  began  to 
appear  above  copse  and  field,  we  sang  in  four-voiced  glorious 

harmony :  — ■ 

Die  Sonn'  erwacht! 

Mit  ihrer  Pracht 

Erfuellt  sie  die  Berge,  das  Tal! 

We  had  a  great  time  out  there.  There  was  an  exhibition 
of  our  declamatory  prowess  before  all  our  hosts  and  their 
families  in  a  grove  not  far  from  Heckmann's  country  store, 
and  also  there  was  a  negro  minstrel  show  on  a  Buuck  porch, 


COLLEGE   AND   SEMINARY   LIFE  IN   THE    OLDEN    DAYS.  257 

in  which  Linckc  and  Ohm  shone  as  interlocutors.  The  chief 
speech  of  appreciation  and  gratitude  to  our  kind  hosts  was 
made  by  Primaner  Carl  Frank,  who  concluded  with  the 
famous  couplet :  — 

Freunde  wollen  wir  una  nennen, 
Bis  der  Kater  Junge  kriegt! 


And  now  of  St.  Louis,  18G9 — 1872,  a  time  when  the  Mis- 
sissippi ferry  was  still  the  only  mode  of  crossing-  the  famous 
stream.  Early  in  September  of  the  year  first  named  our 
Synod  had  a  general  convocation  in  St.  Paul's,  Fort  Wayne. 
The  chief  figure  of  new  interest  there  was  Dr.  Edward  Preuss, 
who  had  left  Berlin  a  year  before,  I  believe.  There  he  had 
been  professor  of  History  in  the  famous  Friedrich-Wilhelm- 
Gymnasium  (under  Director  K.  Ferd.  Eanke,  brother  of  the 
great  historian),  and  also  Privatdozent  in  the  university;  he 
had  reedited  Chemnitz's  Exaraen  (or  analysis)  of  the  Tiiden- 
tinum  and  published  also  a  searching  study  of  the  Roman 
Catholic  mariolatrous  dogma  of  the  Immaculate  Conception. 
Dr.  Preuss  gave  several  quite  brilliant  lectures  before  the 
synod  and  returned  to  St.  Louis  as  professor  of  divinity  there. 
His  facile  pen  soon  was  much  in  evidence  in  Lehre  und 
Wehre  and  Lutheraner,  as  well  as  in  the  Abendsclxule,  of 
which  he  soon  became  editor.  He  was  then  some  thirty-six 
years  old  and  very  clever,  I  mean  adroit,  and  one  who  could 
marshal  his  resources  at  any  given  point  with  puzzling 
celerity.  But  I  cannot  now  bring-  myself  to  believe  that  he 
was  sincere.  —  At  that  time  Dr.  Walther  was  just  near  com- 
pleting his  fifty-eighth  year;  Professor  Craemer,  I  believe, 
was  about  fifty-eight  or  fifty-nine,  Professor  Brauer  about 
forty-nine  or  fifty.  A  former  instructor,  Baumstark,  if  my 
memory  fails  me  not,  had  gone  over  to  the  Roman  Catholic 
Church. 

In  many  of  its  aspects  it  was  a  curious  and  somewhat 
incongruous  world  into  which  we  entered  in  the  autumn  of 
1869,  odd,  too,  the  variety  of  inhabitants  domiciled  in  the  old 
building  with  its  north  and  south  wings.    In  the  latter  lived 

EBENEZEPw.  Yl 


258  COLLEGE   AND    SEMINARY   LIFE   IN    THE    OLDEN   DAYS. 

Dr.  Walther  and  his  family,  likewise  Professor  Brauer  and 
his  large  family,  of  which  the  greater  number  were  boys. 
The  oldest,  Albert,  was  doing  his  Prima  work  at  Fort  Wayne. 
In  the  north  wing  resided  Professor  Craemer,  the  chief 
divinity  professor  of  the  Prahtisches  Seminar.  Mrs.  Craemer, 
as  at  Fort  Wayne,  was  the  directress  of  general  economics 
and  head  of  the  food  department  for  the  entire  student-body. 
There  was  a  team  of  horses  also,  if  my  memory  serves  me 
right.  The  country  congregations  still  furnished  a  goodly 
part  of  the  supplies  through  that  lady's  untiring  exertions 
and  tours  of  collection.  We  always  celebrated  her  birthday 
with  some  formal  function  of  honor  and  some  expression, 
through  a  present,  of  our  respect  and  gratitude.  But  in  this 
poor  world  no  adequate  expression  was  then,  or  perhaps  has 
ever  been  made  of  that  which  Missouri  owes  to  that  consecra- 
tion and  that  service.  Thus,  too,  it  was  possible  that  the 
entire  Kostgeld  for  the  academic  year  in  that  era  was  much 
less,  I  believe,  than  fifty  dollars. 

Andacht  (with  some  readings  from  Luther  in  the  morn- 
ing) involved  a  roll-call.  The  student  who  rang  the  matu- 
tinal signals  uniformly  acted  for  the  sluggards,  by  tolling  the 
second  monition  for  an  unconscionable  length  of  time  to  give 
space  for  a  very  hurried  toilet  and  a  rush  to  seats  in  the 
grosser  Lehrsaal.  The  organ-playing  and  the  superb  con- 
certed delivery  of  our  grand  chorals  as  now  done  must  not 
be  expected  from  that  more  primitive  era. 

As  for  the  triennium  between  20  to  23  years  of  average 
age,  need  I  even  say  that  adolescent  life  always  is  more  or 
less  susceptible?  When  one  ponders  on  the  etymological 
meaning  of  Anmut  (as  that  which  appeals  to  the  esthetical 
and  emotional  appreciation  of  men,  especially  young  men), 
I  need  not  say  that  the  "social"  opportunities  were  much 
larger  than  in  Fort  Wayne.  Attaching  oneself  to  a  congre- 
gational "mixed"  choir  was  one  of  the  well-established  and 
quite  impeccable  media  for  extending  one's  "social"  oppor- 
tunities. Besides  this,  the  Sunday  hospitality  and  laundry 
service  was  quite  as  freely  given  as  at  Fort  Wayne.  Drei- 
einigJceit  was  our  Lutheran  cathedral,  or  chief  church,  in 


COLLEGE   AND    SEMINARY   LIFE   IN   THE   OLDKN    DAYS. 


259 


those  days,  a  Gothic  edifice  of  dignified  lines,  destroyed,  I  am 
sorry  to  say,  by  the  tornado  of  1896.  Teacher  Roschke  always 
presided  in  the  organ  gallery ;  I  am  not  sure  whether  he  also 
was  chief  Kantor.  The  poet  and  scholar  Pastor  Schaller, 
a  graduate  of  Erlangen,  presided  over  that  congregation,  to 


Prof.  G.  Schaller. 

which  then  belonged  two  of  the  most  estimable  of  our  Lu- 
theran laymen,  Messrs.  Leonhardt  and  Schuricht,  founders 
and  owners  of  the  "Saxony  Mills"  on  Lombard  St.  May  the 
present  writer  say  (with  gratitude  as  full  as  poor  words  per- 
mit) that  the  kindness  and  kindliness  of  that  home  on  the 
hill  (with  its  stone  wall  enclosing  the  garden  on  two  sides, 
where  grew  delectable  peaches  and  grapes)  was  freely  ex- 
tended, among  others,  to  the  writer  of  these  memories  ?    Also 


260  COLLEGE   AND    SEMINARY  LIFE  IN   THE   OLDEN   DAYS. 

we  must  mention  Mr.  A.  Heinicke,  of  Holy  Cross,  who,  when 
room  was  narrow  in  the  Old  Building  (1869 — 70),  kindly 
placed  a  bedroom  in  his  own  house  at  my  disposal.  During 
the  earlier  part  of  1870  great  changes  in  building,  par- 
ticularly in  providing  entirely  new  domiciles  for  Professors 
Walther,  Brauer,  and  Preuss,  gained  both  more  living-  and 
more  sleeping-room  for  the  student-body. 

Dr.  Walther  was  legally  the  chief  pastor  of  the  four 
city  churches:  Holy  Cross,  the  college  church,  Pastor  Theo- 
dore Brohm;  Trinity,  Pastor  Schaller;  Immanuel,  Pastor 
Buenger;  Zion,  in  the  North,  Pastor  Boese.  There  was  then 
a  well-ordered  exchange  of  pulpits  between  these  four,  meant 
to  be  wholesome  and  stimulating  for  all. 

In  one  particular  matter  there  was  at  that  time  a  strong 
difference  between  Fort  Wayne  and  St.  Louis,  I  mean  in  the 
Christmette,  held  at  6  A.  m.  on  Christmas  morning.  In  Fort 
Wayne  it  was  the  most  crowded  service  of  the  year,  in  which 
young  and  old  most  eagerly  shared,  in  which  "Vom  Himmel 
hoch,  da  komm'  ich  her,"  "Lobt  Gott,  ihr  Christen  allzu- 
gleich,"  and  "Gelobet  seist  du,  Jesu  Christ,"  were  sung  with 
a  rapture  beyond  words,  in  which  the  manger  of  Bethlehem 
was  extolled  especially  by  children's  concerted  voices,  in 
which  the  entire  church  was  festooned  with  fragrant  gar- 
lands of  evergreen,  and  lighted  up  with  every  contrivance  of 
festal  illumination.  In  St.  Louis,  in  those  days,  small  and 
often  shivering  assemblies  were  generally  content  to  listen 
to  some  one  of  us  students. 

I  said  above  that  the  inmates  of  the  old  Seminary  build- 
ing (1869  —  72)  were  somewhat  incongruous.  What  do 
I  mean?  First,  there  were  the  Theoretischen  from  Fort 
Wayne,  the  graduating  class  of  '70  being  that  of  Sprengeler, 
Naegele,  Janzow,  etc. ;  the  middlers,  Ferd.  Walther,  Broemer 
(Alex.  v.  Schlichten),  Schuessler;  the  Freshmen,  my  class, 
in  which  not  only  the  Norwegian  Hans  Gerhard  Stub,  John 
Koconer,  Reque,  and  more  of  the  Scandinavians  were  en- 
rolled, but  also  four  Germans,  Schaaf,  Dankworth  of  Celle, 
Eickmeyer  of  Lemgo,  and  Hoyer.  Of  the  Praktischen  some 
were  natives,  who  first  had  to  go  through  the  Proseminar, 


COLLEGE   AND    SEMINARY   LIFE   IN   THE   OLDEN   DAYS.  261 

but  in  addition  there  were  two  groups:  first  those  selected 
and  prepared  by  Pastor  Brunn  at  Steeden,  Nassau,  and  the 
Hermannsburger  of  Louis  Harms,  author  of  Goldene  Aepfel 
in  silbernen  Schalen.  I  had  a  high  regard  for  their  maturity 
and  spiritual  sincerity.  In  this  respect  they  were  far  more 
mature  than  we  Fort  Wayne  men.  Pectus  facit  theologum, 
which  means  something  greater  than  emotion  or  homiletic 
declamation  or  mere  doctrinal  correctness.  The  Norwegians 
exhibited  in  some  of  their  men  exceptional  specimens  of 
physical  strength  and  soundness,  such  as  Lars  Eeque;  also 
their  glee-club  sang  Norse  songs  with  a  blending  of  voices 
and  an  exquisite  delivery,  the  charm  of  which  still  lingers  in 
my  memory.  They  lived  apart,  over  Teacher  Erck's,  and 
held  rigidly  aloof  from  certain  convivial  habits  with  which, 
among  us,  birthdays  were  celebrated,  somewhat  sub  rosa. 
In  my  last  year  (1871 — 72)  it  was  my  fortune,  with  five 
others,  to  have  as  our  study  the  quondam  study  of  Dr.  Wal- 
ther,  and  we  were  just  a  bit  conceited  over  this  distinction. 
Pastor  Brohm,  of  Holy  Cross,  living  in  a  small  parsonage, 
was  our  pastor,  and  I  received  from  him  a  pastoral  visit 
when  in  the  spring  of  1870  an  epidemic  of  smallpox  infested 
the  Seminary.  His  manner  was  reserved,  and  with  all  the 
gentleness  of  his  character  there  was  in  him  a  something 
that  held  us  in  awe. 

Now  these  five  men  did  all  the  didactic  work  in  the  three 
segments  domiciled  together:  Walther,  Craemer,  Brohm, 
Brauer,  Preuss.  The  last-named  often  dazzled  us  by  his 
cleverness;  the  others,  however,  were  more  lastingly  impres- 
sive by  something  greater,  viz.,  by  their  very  life  and  past 
service,  of  which  they  never  said  much,  by  the  trials  and 
tribulations  and  privations  which  we  only  knew  by  hearsay 
and  by  a  general,  but  living  tradition.  In  my  later  academic 
preparation  at  the  universities  of  Berlin  and  Leipzig,  as  well 
as  at  the  newly  established  Johns  Hopkins  University  at 
Baltimore,  during  a  period  of  full  six  years  (1872 — 75  and 
1876 — 79),  I  studied  under,  and  observed  with  keenest  in- 
terest, some  of  the  foremost  scholars  of  the  nineteenth  cen- 
tury, but  those  four  in  St.  Louis  stand  apart,  even  so.    I  mean 


262  COLLEGE  AND   SEMINARY  LIFE  IN   THE   OLDEN  DAYS. 

this:  their  souls  and  all  their  striving  were  devoted  to  the 
eternal  concerns  of  the  Son  of  God,  and  to  everything  here 
in  the  world,  within  their  own  field  and  opportunity,  that 
could  advance  the  Kingdom  of  God.  I  am  writing  as  an 
elderly  man,  or,  if  you  prefer,  an  old  man,  and  half  a  century 
has  gone  by.  They  planned,  worked,  directed,  encouraged, 
or  inhibited,  strove,  on  the  six  week-days  precisely  as  on 
Sundays  —  they  were,  in  a  word,  I  am  deeply  convinced,  con- 
sistent, genuine,  faithful  Christians,  and  they  were  highly 
fit  to  be  Christian  leaders  just  because  they  were  such  Chris- 
tians—  "dass  ich  nicht  andem  predige  und  selbst  verwerflich 
werde." 

Per  contra,  as  for  us  young  folk  from  the  Maumee,  we 
realized  that  we  lived  in  a  large  city  now;  Fort  Wayne  then 
had  some  17,000  inhabitants,  but  St.  Louis  more  than  260,000, 
and  in  such  a  community  there  always  are  the  weak  and 
foolish  in  a  certain  fringe  that  surrounds  and  touches  some- 
times the  youth  even  of  a  Christian  institution  like  ours, 
who  talk  in  a  tone  of  curious  superiority  of  what  it  is  to 
"know  life"  or  to  "see  life,"  which,  as  a  rule,  is  a  current 
euphemism  simply  for  harlotry  of  every  degree,  and  is  like 
a  painted  porcelain  lid  covering  a  cesspool.  Such  voices 
from  beyond  the  precincts  of  our  Concordia  sometimes  came 
near  us,  though  such  things  shun  the  light.  There  is  an 
ancient  adage  which  to-day,  in  the  day  of  those  coming 
forward,  is  just  as  significant  as  then :  "Wenn  man  den 
Teufel  an  die  Wand  malt,  so  Jcommt  er."  "And  lead  us  not 
into  temptation." 

Athletics,  severe  bodily  effort,  is  a  wholesome  thing  even 
for  young  divinity  students;  we  trust  there  will  be  a  well- 
equipped  gymnasium  at  the  new  site.  That  the  body  be 
sound,  and  that  the  soul  rule  it  always,  —  one  need  not  cite 
Juvenal  for  this  simple  axiom  of  right  living.  We  had 
a  little  baseball  practise  on  the  slope  immediately  south  of 
what  is  now  Winnebago  St.,  but  it  did  not  amount  to  much. 
Sometimes  we  made  an  Ausflug,  out  Gravois  Road  a  few 
miles,  where  some  of  us  rolled  ninepins  in  a  Kegelbahn,  with 
the  adjuncts  of  such  a  place;    but  that,  too,  was  not  much. 


COLLEGE    AND    SEMINARY    I. Ill      IN    TI1K    OLDEN    DAYS.  ^  I  |  j : ', 

The  muddy  and  mighty  "Father  of  Waters"  —  yes,  we  some- 
times bathed  there,  that  is,  in  May  and  June  we  hired  some 
rowboats  and  crossed  the  main  channel  to  a  gravelly  island 
covered  with  shrubs  and  willows,  where  a  gentle  slope  invited 
the  bather. 

Twice  I  let  others  bring  my  things  back  in  the  boat  and 
myself  swam  back  from  the  Illinois  side  to  our  own,  a  fool- 
hardy act  of  youthful  braggadocio.  One  of  our  Praktischen 
was  studying  his  Dietrich  under  a  tree  on  "Kaisers  Huegel," 
and,  no  longer  able  to  trace  my  head  in  the  waters,  hastened 
up  to  the  Seminary  and  reported  a  drowning.  The  fact  is 
the  current  carried  me  down  nearly  a  mile  towards  Caron- 
delet.  This  "Kaisers  Huegel"  figured  not  a  little  in  annual 
church-school  festivals,  where  some  of  us  shared  in  the  diver- 
sions of  harmless  social  games  such  as  "Plumy sack."  Youth 
has  its  paverga  and  will  have  them;  we  need  no  Horace  to 
remind  us  of  "in  dulci  iuventa"  But  all  was  in  the  clear 
sunlight  and  amid  the  fathers  and  mothers  to  whom  belong 
the  daughters  in  Israel.  A  special  joy,  too,  was  the  annual 
Waisenfest  out  at  Des  Peres,  when  a  number  of  youth, 
academic  and  non-academic,  engaged  a  large  furniture  van, 
fitted  with  many  seats  and  graced  with  some  fair  daughters 
in  Israel  amid  an  equal  number  of  attendant  knights,  — 
a  delightful  outing  in  May  or  latest  April. 

Wie  Feld  und  Au 

So  blinkend  im  Tau! 

Wie  durchs  Gebueseh 

Die  Winde  so  frisch! 

Wie  froli  im  hellen  Sonnenstrahl 

Die  lieben  Voeglein  allzumal! 

In  February,  1870,  the  first  printing  house  (Conrad  Erbe 
chief  typographer),  a  modest  brick  structure  on  the  seminary 
grounds,  was  dedicated:  Feeder  schools  and  publication, 
great  and  essential  factors  for  growth  and  life  of  the  Church, 
consistently  devised  and  developed  by  that  eminent  man, 
Dr.  Walther,  and  his  coworkers,  whose  memory  we  all  honor ! 

In  May,  1872,  was  celebrated  the  completion  of  the  first 
quarter-century  of  our  Synod  by  a  solemn  and  joyous  convo- 


264  THE   MISSOURI    SYNOD    AND   THE   NORWEGIANS. 

cation  at  St.  Louis.  Other  pens  will  write  of  that  mile-stone 
in  our  history.  Many  things  have  changed.  Half  a  century 
has  since  pased  into  eternity.  We  were  then  not  merely  in 
our  corporate  form  and  public  appearances  a  German  Lu- 
theran body.  The  fathers  of  most  of  us  students  of  1869  to 
1872,  I  trust,  clung  no  more  faithfully  than  we  and  our  own 
descendants  —  to  Luther  and  Luther's  consistent  Scriptural 
faith  as  the  core  and  kernel  of  our  hope  and  being. 

Never  was  Missouri  so  great  as  when  she  was  still  small : 
small  to  the  eye  and  by  the  standards  of  worldly  impressive- 
ness,  great  in  consecration,  leadership,  and  the  living  trust 
in  the  imperishable  foundations. 


The  Missouri  Synod  and  the  Norwegians. 

Dr.  S.  C.  Ylvisaker,  St.  Paul,  Minn. 

The  early  records  afford  abundant  proof  of  the  sincere 
purpose  of  those  who  established  the  Norwegian  Synod  to 
let  the  Bible  rule  among  them,  not  only  in  name,  but  in  fact. 
They  were,  therefore,  particularly  careful  when  the  time  came 
to  be  identified  in  any  way  with  other  Lutheran  bodies. 
Advances  were  made  by  the  Ohio  Synod  as  early  as  1852, 
but  the  leaders  cautioned  against  any  hasty  action  in  so  im- 
portant a  matter.  It  was  first  necessary  to  ascertain  the 
doctrinal  position  of  the  Ohio  Synod  and  make  sure  that  the 
same  spirit  manifested  itself  in  both  bodies.  "If  it  is  im- 
portant for  individuals  who  desire  to  enjoy  church-fellowship 
with  one  another  to  have  one  faith  and  one  confession,  then 
the  same  must  be  the  case  in  a  still  greater  degree  in  the 
case  of  groups  of  individuals,  of  synods,  since  the  opposing 
forces,  if  disagreement  arises,  are  so  much  greater,  and  thus 
the  damage  they  could  inflict  upon  one  another  correspond- 
ingly more  dangerous."    (Maanedstidende,  Oct.,  1852.) 

As  Synod  grew  and  the  number  of  pastors  coming  from 
Norway  was  not  great  enough  to  supply  the  need  of  workers, 
the  problem  of  preparing  men  for  the  ministry  became  one  of 
primary  importance.     In  1855  it  was  resolved  to  send  two 


THE   MISSOURI    SYNOD    AND    THE    NORWEGIANS.  265 

pastors,  Rev.  I.  A.  Ottesen  and  Rev.  N.  Brandt,  to  visit  the 
institutions  which  had  already  been  established  at  St.  Louis, 
Columbus,  and  Buffalo.  This  committee  should  report  to 
the  Norwegian  Synod  regarding  the  advisability  of  placing 
a  Norwegian  professor  at  one  of  these  institutions.  The 
committee  reported  in  1857,  and  on  the  basis  of  this  report 
Synod  resolved  unanimously  to  establish  a  Norwegian  pro- 
fessorship at  the  theological  seminary  at  St.  Louis,  the 
expenses  to  be  defrayed  from  a,  fund  to  be  collected  for  the 
eventual  erection  of  a  college  within  Synod  itself.  This 
temporary  arrangement  would  bring  a  threefold  advantage: 

1)  provide   teachers    for   the    Church   in  the   near   future; 

2)  help  Synod  to  gain  experience  before  starting  its  own 
school;  3)  bring  Synod  into  contact  with  a  church -body 
which  had  been  established  on  a  truly  Lutheran  foundation, 
and  thus  help  it  to  become  strengthened  in  the  knowledge 
of  Christian  doctrine  and  of  matters  pertaining  to  church 
government. 

Prof.  Laur.  Larsen,  who  accepted  the  call  to  this  position, 
did  not  remain  at  St.  Louis  longer  than  till  the  summer  of 
1861.  The  Civil  War  had  made  it  seem  expedient  for  the 
Norwegian  Synod  to  start  its  own  college  at  Decorah,  Iowa. 
But  in  this  short  time  the  fraternal  bonds  between  Missouri 
and  the  Norwegian  Synod  had  been  cemented  which  held 
through  many  a  severe  strain  in  days  to  come.  The  unity  of 
spirit  made  itself  felt  in  various  ways.  In  1859  President 
A.  C.  Preus  urged  Synod  to  adopt  officially  all  Symbolical 
Books  of  the  Lutheran  Church,  both  to  make  the  doctrinal 
standpoint  of  Synod  as  clearly  denned  as  possible,  and  to 
strengthen  the  bond  of  unity  with  the  Missouri  Synod.  The 
members  of  Synod  were  encouraged,  as  early  as  1859,  to 
support  the  mission  among  the  Indians  conducted  by  the 
Missouri  brethren.  The  Rev.  F.  A.  Schmidt,  at  that  time 
a  pastor  of  the  Missouri  Synod  at  Baltimore,  accepted  a  call 
to  a  professorship  at  Luther  College  in  1861,  and  remained 
with  the  Norwegian  Synod  until  the  80's.  Theological 
students  of  the  Norwegian  Synod  continued  to  receive  their 
theological  training  at  the  seminaries  of  the  Missouri  Synod, 


266  THE    MISSOURI    SYNOD    AND    THE   NORWEGIANS. 

and  Professor  Schmidt  cared  for  their  special  needs  at 
St.  Louis  from  1872  until  1876,  and  Professor  Asperheim  for 
the  needs  of  those  who  attended  the  seminary  at  Springfield 
1875 — 1876.  The  enrolment  of  Norwegian  students  at  insti- 
tutions of  the  Missouri  Synod  grew  to  be  quite  considerable, 
so  that  by  the  time  the  Norwegian  Synod  finally  established 
its  own  theological  seminary,  a  total  of  127  had  been  grad- 
uated as  candidates  of  theology.  Each  new  class  of  graduates 
brought  with  it  from  St.  Louis  the  spirit  of  Walther  and  the 
sound  Lutheranism  of  his  teaching;  personal  friendships, 
too,  were  formed  at  school  which  united  the  pastors  of  both 
bodies  ever  more  closely.  Official  greetings  were  exchanged 
at  frequent  intervals.  Thus  a  feeling  of  sincere  mutual 
regard  sprang  up,  all  the  more  genuine  because  based  on  real 
unity  in  faith. 

This  sentiment  was  voiced  repeatedly,  in  especially  tender 
terms  when  Professors  Walther,  Craemer,  and  Sihler  in  1864 
appeared  at  the  synodical  convention  of  the  Norwegian 
Synod  as  official  delegates  of  the  Missouri  Synod.  At  the 
same  convention,  President  H.  A.  Preus,  after  reviewing  con- 
ditions in  the  Lutheran  Church,  says  concerning  the  Missouri 
Synod:  "We  acknowledge  with  gratitude  toward  God  that 
one  German  Lutheran  synod,  the  Missouri  Synod,  has  not 
been  satisfied  only  to  bear  the  Lutheran  name,  but  has  un- 
hesitatingly brought  forth  the  testimonies  of  the  Lutheran 
fathers,  without  fear  held  aloft  the  banner  of  the  Lutheran 
Church,  the  pure  doctrine,  zealously  guarded  it  within  the 
synod  itself,  and  with  boldness  and  courage,  as  well  as  with 
learning,  defended  it  against  external  enemies.  .  .  .  And 
when  we  rejoice  at  the  fraternal  relations  which  exist 
between  our  small  and  youthful  synod  and  this  older  and 
larger  body,  we  are  certain  that  they,  by  the  gracious  help 
of  God,  will  remain,  as  they  have  been,  of  blessed  consequence 
to  us  in  our  endeavor  to  know  and  hold  fast  the  pure  doctrine 
and  to  abide  by  the  Word  of  God." 

It  was  only  a  natural  step,  a  "fruit  of  the  fraternal  spirit" 
between  the  Norwegian  Synod  and  the  Missouri  Synod,  when 
the  former  joined  the  movement  which  resulted  in  the  organi- 


THE   MISSOURI    SYNOD    AND    THE    NORWEGIANS.  267 

zation  of  the  Synodical  Conference  in  1872.  The  resolution 
contains  these  words :  "It  must,  of  course,  be  our  aim  as  an 
orthodox  body  to  preserve  and  spread  our  Lutheran  teaching, 
which  aim  we  can  advance  in  the  surest  and  best  way  when 
we  do  not  isolate  ourselves,  but  try  to  cooperate  with  brethren 
in  the  faith  of  other  nationalities,  whereby  we  shall  also  be 
better  prepared  for  the  time  when  the  transition  to  English 
shall  take  place  among  our  people."  Synod  continued  its 
active  membership  in  the  Conference  until  1883.  At  this 
time  the  controversy  concerning  Election  was  raging,  and 
the  opinion  of  those  prevailed  who  urged  that  it  might  be 
possible  to  avoid  a  split  within  the  ranks  of  Synod  itself  by 
withdrawing  from  the  Conference.  It  was  argued  that,  since 
the  language  of  the  Conference  was  German,  the  suspicion 
and  confusion  of  the  laity  were  the  more  easily  aroused 
because  they  were  not  able  to  follow  the  doctrinal  discus- 
sions which  were  then  at  their  height.  The  anti-Missourian 
element  openly  demanded  withdrawal  from  the  Conference 
on  doctrinal  grounds.  For  this  reason  it  was  emphatically 
stated  by  many  in  Synod  that  it  became  a  matter  of  con- 
science and  confession,  to  say  nothing  of  loyalty  and  grati- 
tude, to  remain  in  the  Conference,  come  what  might.  How- 
ever, the  resolution  to  withdraw  carried,  to  the  rejoicing  of 
those  many  who  had  long  pointed  to  the  German  synods  as 
the  source  of  all  ills,  and  to  the  intense  regret  of  those  who 
thankfully  realized  what  inestimable  blessings  the  contact 
had  brought.  Dr.  Walther  viewed  the  action  of  the  Nor- 
wegian Synod  with  real  sorrow. 

What  the  outcome  would  have  been  if  the  Norwegian 
Synod  had  not  severed  its  connections  with  the  Synodical 
Conference,  is  difficult  to  surmise.  The  split  was  not  averted 
by  this  step.  At  best,  probably,  it  was  postponed,  the  actual 
division  taking  place  in  1887.  The  anti-Missourian  element 
at  first  formed  a  Brotherhood,  and  in  1890  united  with  other 
bodies  to  form  the  United  Norwegian  Lutheran  Church. 
The  Norwegian  Synod  by  the  split  lost  about  one-third  of  its 
former  membership,  but  was  blessed  for  many  years  with 
internal  peace  and  doctrinal  harmony. 


268  THE    MISSOURI    SYNOD    AND    THE   NORWEGIANS. 

Fraternal  relations  could,  therefore,  very  soon  be  resumed 
also  with  the  Missouri  Synod  and  the  Synodical  Conference. 
In  1895  two  representatives  of  Synod  appeared  at  the  meet- 
ing of  the  Conference  at  Milwaukee,  and  the  Conference 
delegated  two  of  its  members  to  bring  fraternal  greetings  to 
the  Norwegian  Synod  at  its  convention  the  following  year. 
On  this  latter  occasion  the  Eev.  C.  A.  Frank  said:  "We  love 
you  and  honor  you  for  your  battle  and  victory.  You  have 
professed  a  good  profession  before  many  witnesses.  .  .  . 
We  are  in  hearty  unity  of  spirit  with  the  orthodox  Norwegian 
Synod  and  pray  that  God  will  continue  to  bless  your  labors, 
as  they  have  been  greatly  blessed  in  the  past."  From  this 
time  on  the  Norwegian  Synod  sent  representatives  to  the 
meetings  of  the  Synodical  Conference,  and  fraternal  rela- 
tions were  reestablished  in  every  way,  though  Synod  did  not 
become  an  active  member  of  the  Conference.  It  continued 
to  support  the  mission  among  the  negroes  and  was  for  many 
years  represented  on  the  Negro  Mission  Board  of  the  Con- 
ference. The  sainted  Eev.  Bakke,  a  graduate  of  Luther  Col- 
lege, Decorah,  and  his  work  among  the  negroes  may  well  be 
called  a  monument  to  the  fraternal  relations  which  existed 
during  these  many  years  between  Synod  and  the  Synodical 
Conference.  An  official  publication  of  Synod  vin  the  year 
1903  contains  these  words:  "Our  Synod  is  in  hearty  unity 
of  spirit  with  this  federation  of  German  and  English  ortho- 
dox synods,  and  we  pray  that  God  will  continue  to  bless  the 
work  of  the  Synodical  Conference." 

These  fraternal  relations  were  maintained  chiefly  with 
the  Missouri  Synod,  as  was  natural,  both  because  it  was  the 
largest  body  and  because  of  the  earlier  close  contact.  Its 
periodicals  enjoyed  wide-spread  circulation  among  the  Nor- 
wegians, and  the  church-papers  of  Synod,  although  in  the 
Norwegian  language,  found  many  readers  among  the  Ger- 
mans. Theological  text-books  were  to  a  great  extent  the  same 
in  both  bodies.  Local  cooperation  among  pastors  and  con- 
gregations in  conferences,  union  services,  etc.,  became  more 
and  more  common.  There  was  cooperation  also  in  schools 
and  academies  (e.  g.,  Wittenberg,  Wis.;    Clifton,  Tex.;    Lu- 


THE    MISSOURI    SYNOD    AND    THE    NORWEGIANS.  269 

theran  Ladies'  Seminary,  Red  Wing,  Minn.),  in  missions 
(e.  g.,  Immigrant  Mission,  New  York;  Indian  Mission; 
Jewish  Mission),  hospital  work,  etc.  There  was  frequent 
interchange  of  official  greetings,  and  the  joys  and  sorrows  of 
the  one  body  were  shared  heartily  by  the  other.  Such  occa- 
sions as  the  funeral  of  Dr.  Walther  and  the  Walther  Cen- 
tennial in  the  Missouri  Synod,  and  the  50th  anniversary  of 
Synod  (1903)  and  of  Luther  College  (1911)  in  the  Norwegian 
Synod,  met  with  the  response  which  is  fitting  among  brethren. 
The  honorary  degrees  conferred  upon  Professors  Pieper, 
Graebner  (1903),  and  Stoeckhardt  (1904)  by  the  theological 
seminary  of  the  Norwegian  Synod,  and  upon  Professor 
Larsen,  Rev.  Koren,  Professor  Stub  (1903),  and  Professor 
Ylvisaker  (1904)  by  the  seminary  at  St.  Louis,  were  tokens 
of  the  regard  each  body  felt  for  the  other. 

The  attacks  and  criticism  leveled  against  the  Norwegian 
Synod  during  this  time  offer  striking  proof  of  the  unity  of 
spirit  with  the  Missouri  brethren,  for  they  were  to  a  great 
extent  the  same  as  those  directed  against  the  Missouri  Synod 
by  its  opponents:  if  was  too  exclusive,  too  intolerant,  too 
orthodox,  too  formalistic;  it  made  an  idol  of  the  name 
"Luther."  Among  bodies  with  which  it  was  not  in  full  doc- 
trinal agreement,  it  was  generally  respected,  but  not  loved, 
for  all  forms  of  unionism  were  an  abomination.  It  had  the 
audacity  even  to  see  and  call  attention  to  faults  within  the 
mother-church,  the  Church  of  Norway,  and  the  resultant 
prejudice  among  immigrants  was  a  difficult  thing  to  over- 
come. 

Naturally,  Dr.  Walther  and  the  Missouri  Synod  were 
given  a  good  share  of  the  blame  from  the  very  first.  In  1859 
President  H.  A.  Preus  writes:  "The  intolerance  and  ex- 
clusiveness  of  these  men  [of  the  Missouri  Synod]  is  con- 
demned, but  truth  must  be  exclusive  over  against  lies  and 
error  .  .  .  ;  for  what  fellowship  is  there  between  these, 
between  Christ  and  Belial?  We  must  rejoice  when  we  are 
condemned  as  hard-hearted,  intolerant,  and  unchristian, 
because  we,  like  the  Missourians,  will  not  let  any  one  take 
away  from  us  the  most  precious  thing  God  in  His  grace  has 


270  THE    MISSOURI    SYNOD    AND    THE    NORWEGIANS. 

bestowed  upon  us  here  below,  His  Word  of  Truth,  and  do  not 
either  desire  the  fellowship  of  those  who  would  feed  us  stones 
instead  of  bread.  Assuredly,  this,  too,  is  a  blessing  for  which 
we  cannot  be  too  thankful  toward  God,  that  He  has  permitted 
us  to  come  into  such  close  contact  with  a  body  which  respects 
God's  Word  above  all  else,  and  which  would  gladly  surrender 
all  else  in  order  to  keep  it  pure  and  unadulterated,  as  God 
Himself  has  committed  it  to  us." 

The  men  of  the  Norwegian  Synod  have  also  from  the 
earliest  days  been  accused  of  a  blind  acceptance  of  every- 
thing of  a  theological  nature  that  hailed  from  St.  Louis. 
Personal  acquaintance  with  the  leaders  of  Synod,  their 
independence  of  thought  as  well  as  wide  theological  knowl- 
edge and  logical  acumen  as  evinced  in  articles,  treatises, 
and  debates,  will  prove  the  utter  injustice  of  the  charge. 
Rev.  Ottesen  writes  as  early  as  February,  1863,  as  follows: 
"Since  Walther  and  the  Missourians  have  been  referred  to, 
I  shall  by  .  .  .  impotent  scorn  and  ridicule  by  no  means 
allow  myself  to  be  cowed  from  openly  confessing,  with  thanks 
to  God  and  these  orthodox  teachers,  that  I  have  received 
much  'sound'  instruction  and  counsel  from  them,  not  regard- 
ing some  new  school  of  thought,  but  concerning  the  old  truth, 
that  same  truth  which  I  had  learned  from  my  earliest  instruc- 
tors in  the  Word  of  God ;  and  when  I  bless  and  honor  these, 
and  all  those  dear  teachers  who  since  that  time  have  helped 
me  to  remember  and  keep  the  same,  not  as  'ideas  and  views' 
which  tolerate  all  sorts  of  contrary  'opinions,'  but  as  a  sure 
and  clear  truth  which  considers  all  else  a  lie  and  error,  then 
I  also  bless  and  honor  these  experienced  teachers  of  the 
Missouri  Synod  who  in  the  hands  of  God  became  instruments 
to  establish  me  in  the  same  here  in  a  foreign  land.  And  it 
would  be  not  only  ingratitude  on  my  part  toward  God  and 
them,  but  also  cowardice  and  unfaithfulness  toward  that 
truth  which  God  in  His  grace  thereby  confirmed  in  me,  if 
I  out  of  fear  of  .  .  .  derision  should  conceal  this.  However, 
neither  I  nor  any  of  us  worship  Walther  as  a  god  or  submit 
as  slaves  to  his  authority.  We  never  mention  only  the  name 
of  Walther  or  what  stand  he  takes  in  a  matter,  .  .  .  but  we 


THE    MISSOURI    SYNOD    AND    THE    NORWEGIANS.  271 

quote  Walther's  reasons  and  proofs  from  the  "Word  of  God, 
which  then,  naturally,  speak  for  themselves,  and  would  have 
the  same  weight  though  a  child  had  said  something  equally 
good.  .  .  .  Because  Walther  teaches  pure  doctrine  and  proves 
it  from  Scripture  and  does  not  only  come  with  his  Views,'  .  .  . 
therefore  we  love  him  and  are  glad  to  receive  instruction 
from  him,  while  we  honor  and  respect  his  faithfulness  and 
zeal  in  the  service  of  the  truth." 

That  the  attitude  of  the  Norwegian  Synod  was  unchanged 
forty  years  later,  is  clear  from  the  following  quotation 
(H.  Halvorson  in  Synodens  Festskrift,  1903)  :  "It  may  cer- 
tainly with  justice  be  called  an  extraordinarily  bountiful, 
magnanimous  help  which  the  Missouri  Synod  has  accorded 
our  church-body  during  the  period  of  about  twenty-five  years 
that  our  students  have  enjoyed  the  instruction  at  its  excellent 
schools.  Dr.  Walther's  Luther-lectures  and  his  both  stirring 
and  inspiring  presentation  of  pastoral  theology  will  never  be 
forgotten  by  the  many  who  had  him  as  their  teacher.  Our 
Norwegian  students  there  received  a  spiritual  capital  which, 
in  the  case  of  so  many  of  them,  has  brought  the  greatest 
returns  for  themselves  and  the  congregations  to  which  they 
were  sent,  and  for  Synod  and  the  Church  as  a  whole.  They 
learned  to  grasp  the  distinction  between  Law  and  Gospel  as 
they  had  not  learned  it  hitherto ;  they  learned  to  understand 
what  true  Christianity  and  true  Lutheranism  is,  and  not  only 
to  understand  it,  but  —  and  this  was  of  infinitely  greater 
value  —  they  were  brought  into  a  personal  and  close  relation 
to  the  Lord  Jesus,  and  they  learned  obedience  toward  His 
Word  both  as  to  what  they  should  believe  and  what  they 
should  do.  Just  as  Dr.  Martin  Luther  would  know  nothing 
unto  salvation  save  God's  Christ  alone,  and  just  as  he  would 
accept  no  other  doctrine  save  that  alone  which  was  firmly 
grounded  in  the  Holy  Scriptures,  .  .  .  thus  it  was  in  the 
case  of  Dr.  Walther  also,  and  thus  it  became  in  the  case  of 
so  many  of  those  who  were  privileged  to  sit  daily  at  his  feet 
and  hear  him  speak.  They  learned  to  prize  more  highly  the 
two  principles  of  the  Reformation,  the  two  pillars  upon  which 
the  true  Church  of  God  at  all  times  is  founded,  and  they 


272  THE    MISSOURI    SYNOD    AND    THE    NORWEGIANS. 

learned  to  apply  and  put  into  effect  these  fundamental  prin- 
ciples both  in  the  active  work  in  the  congregations  and  in 
their  own  personal  life  and  their  relations  to  the  Lord  they 
served.  What  a  blessing  this  has  brought  to  our  congrega- 
tions and  our  whole  Synod,  even  the  whole  Norwegian  Lu- 
theran Church  in  this  country,  we  can  realize  only  in  part. . . . 
But  this  is  certain,  that  Dr.  Walther,  by  his  thoroughly 
Christian  character,  by  his  great  humility,  by  his  personality 
patterned  after  the  image  of  Christ,  by  his  rich  and  produc- 
tive mind,  by  his  intimate  acquaintance  with  the  works  of 
Luther,  by  his  clearness  and  firmness  in  confession,  by  his 
thoroughly  Christian  and  truly  churchly  and  Lutheran  view- 
point, has,  both  in  and  through  his  excellent  writings  and  in 
and  through  his  many  faithful  disciples,  planted  a  seed 
among  us  Norwegian  Lutherans  which  to  this  day  has  borne 
blessed  fruit  for  the  knowledge  of  the  truth,  God's  revealed 
truth,  for  its  propagation,  its  preservation,  and  establishment 
in  the  present  generation,  and  will  bear  blessed  fruit  in 
future  generations.  His  memory  will  live  and  shine  on  the 
firmament  of  the  Church  of  God  with  a  luster  probably  still 
more  glorious  in  future  days,  and  he  will  remain  a  teacher 
for  all  time  to  come.  .  .  ." 

The  year  1911  saw  the  centennial  celebration  of  the  birth 
of  Walther  in  the  Missouri  Synod  and  the  semicentennial  of 
the  founding  of  Luther  College  among  the  Norwegians,  the 
one  celebrated  in  the  spring,  the  other  in  the  fall.  The  same 
year  marks  the  turning-point  in  the  course  of  the  Norwegian 
Synod  in  its  relations  to  the  Missouri  Synod.  Dr.  Koren 
had  passed  away  in  1910,  and  Dr.  Stub  became  president. 
For  some  years,  committees  appointed  by  the  three  Nor- 
wegian Lutheran  church-bodies,  the  Norwegian  Synod,  the 
United  Norwegian  Lutheran  Church,  and  the  Hauge  Synod, 
had  been  conferring  on  doctrinal  matters  with  a  view  to 
removing  controverted  issues.  Theses  on  the  doctrine  of 
Absolution  (1906),  of  Lay  Preaching  (1906),  of  the  Call 
(1907),  of  Conversion  (1908),  had  been  agreed  upon,  but  no 
such  favorable  report  could  be  made  with  regard  to  the  doc- 
trine of  Election.    Here  the  committees  had  plainly  disagreed. 


THE    MISSOURI    SYNOD    AND    THE    NORWEGIANS.  273 

Sentiment  in  favor  of  union  had,  however,  by  this  time  so 
taken  hold  of  a  large  percentage  also  of  the  Norwegian 
Synod's  constituency  that  it  was  a  comparatively  easy  matter 
to  persuade  the  Synod  at  its  convention  in  1911  to  follow 
the  example  of  the  United  Norwegian  Lutheran  Church; 
consequently,  a  new  committee  was  elected  which  should  try 
again.  The  result  was  the  document  known  as  Opgjoer, 
adopted  by  the  conferring  committees  February  22,  1912,  and 
by  the  various  church-bodies  concerned  in  the  course  of  the 
summer  of  the  same  year. 

Within  the  Norwegian  Synod  the  opinions  were  by 
no  means  unanimous  in  their  endorsement  of  the  results 
achieved.  A  minority,  which  soon  assumed  considerable  pro- 
portions, protested  vigorously  against  union  on  a  basis  which 
left  disputed  points  unsettled.  The  main  weakness  of  the 
document  was  paragraph  1,  which  contained  an  unreserved 
acceptance  of  both  forms  of  doctrine,  so-called.  Voices  in 
the  Synodical  Conference  were  raised  also,  considering  earlier 
sets  of  theses  unsatisfactory,  but  directed  especially  against 
the  Opgjoer  as  a  compromise  and  consequently  a  denial  of 
the  truth  for  which  the  Norwegian  Synod  had  fought  all 
these  years  side  by  side  with  the  brethren  of  the  Conference. 

Officially  the  whole  matter  was  discussed  at  several  ses- 
sions of  the  convention  of  the  Conference  at  Saginaw,  Mich., 
August,  1912,  and  a  communication  was  sent  the  Norwegian 
Synod  asking  that,  for  the  sake  of  the  confession,  specific 
changes  and  additions  be  made  in  the  Opgjoer,  also  that  the 
theses  concerning  the  Call,  Conversion,  and  Election  might 
be  discussed  with  the  Conference  in  a  brotherly  way.  A  com- 
mittee was  elected  and  instructed  to  convey  this  letter  in 
person  to  the  Norwegian  Synod  at  its  next  convention. 

The  criticism  of  individual  members  of  the  Conference 
and  of  the  Conference  as  such  did  not  meet  with  the  friendly 
reception  it  merited.  It  was  bitterly  resented  by  many,  who 
saw  their  hopes  of  union  among  the  Norwegians  endangered. 
As  spokesman  of  this  faction,  the  so-called  Majority,  Dr.  Stub 
maintained  that  Opgjoer,  and  the  various  sets  of  theses  that 
had  preceded  it,  were  nothing  but  a  reiteration  of  the  old 

EBENEZER.  18 


274  THE    MISSOURI    SYNOD    AND    THE    NORWEGIANS. 

doctrinal  position  of  the  Synod  as  well  as  of  Walther,  and 
that  those  who  had  dared  to  criticize  and  find  fault  repre- 
sented a  new  and  dangerous  departure.  It  was  the  cry  of 
New  Missouri  which  Dr.  Schmidt  had  raised  in  the  80's  that 
was  reechoed  in  the  writings  and  speeches  of  Dr.  Stub  from 
this  time  on.  His  words  at  the  Walther  centennial  as  early 
as  1911  contained  both  a  threat  and  a  warning:  "We  do  not 
want  to  go  beyond  Walther  (Wir  wollen  nicht  ueber  Walther 
hinaus)."  The  sentiment  was  fanned  which  blamed  the  Mis- 
sourians  as  trouble-makers,  and  by  repeated  delays  and  post- 
ponements it  was  effected  that  the  committee  of  the  Con- 
ference remained  unheard.  When  it  appeared  on  the  scene 
of  the  union  meeting  at  St.  Paul  in  a  final  attempt  to  per- 
form its  mission,  it  was  told  in  no  uncertain  terms  that  its 
presence  was  not  desired.  In  the  interest  of  establishing 
new  fraternal  relations,  the  old  were  set  aside  —  it  would  be 
time  after  the  union  to  confer  with  the  brethren  of  the 
Synodical  Conference.  However,  when  this  time  came,  the 
Church  desired  and  needed  "peace  and  rest,"  and  the  church 
council  of  the  newly  organized  body  asked  (February  22, 
1918)  "the  dear  brethren  of  the  Synodical  Conference  to 
postpone  these  negotiations  indefinitely."  When  this  report 
was  made  to  the  Conference  in  1920,  and  when  the  real 
significance  of  the  strange  succession  of  events  became  clear, 
only  one  course  was  left  open,  that,  namely,  which  was  con- 
tained in  the  following  resolution  adopted  unanimously :  "To 
our  great  sorrow  we  are  compelled  to  state  that  the  'Synod 
for  the  Norwegian  Evangelical  Lutheran  Church  of  America,' 
by  holding  fast  to  the  Opgjoer  and  its  union  with  the 
other  two  Norwegian  synods  in  'The  Norwegian  Lutheran 
Church  of  America,'  has  severed  its  bond  of  faith  and  church- 
fellowship  with  the  Synodical  Conference." 

The  minority  continued  its  determined  opposition  to 
a  union  on  the  basis  of  Opgjoer,  their  attitude  being  vir- 
tually identical  with  that  of  the  Synodical  Conference. 
It  appeared  as  late  as  1916  that  a  break  was  inevitable,  when, 
through  the  efforts  of  Professors  J.  N.  Kildahl  and  L.  W.  Boe 
of  the  United  Church,  and  Professor  C.  K.  Preus  and  Rev. 


THE    MISSOURI    SYNOD    AND    THE    NORWEGIANS.  275 

I.  B.  Torrison  of  the  minority,  a  document  was  drawn  up  at 
Austin,  Minn.,  the  so-called  Austin  Agreement.  This  docu- 
ment eliminated  the  objectionable  first  paragraph  of  the 
original  Opgjoer  and  made  two  other  modifications.  The 
union  committee  and  the  synods  forming  the  amalgamation 
declared  that  there  was  nothing  in  the  doctrinal  position  of 
those  who  preferred  this  revised  Opgjoer  which  was  contrary 
to  the  Word  of  God  and  the  Confessions  of  the  Church, 
"wherefore  the  group  of  men  and  congregations  whose  stand- 
point is  defined  in  the  document  referred  to  are  invited  to 
join  the  union  on  an  equal  basis  and  with  mutual  fraternal 
recognition."  This  note  was,  however,  attached:  It  is  self- 
evident  that  the  resolution  quoted  above  must  not  be  inter- 
preted in  such  a  manner  that  Opgjoer  as  the  basis  of  union 
between  the  three  contracting  bodies  thereby  is  abbreviated 
or  changed."  This  note  greatly  increased  the  unclearness  of 
the  Agreement  itself;  still,  the  greater  part  of  the  minority 
felt  that  so  much  had  now  been  gained  and  its  doctrinal  posi- 
tion so  clearly  maintained  that  the  necessity  of  separation 
was  obviated,  and  it  became  an  integral  part  of  the  new  body 
at  the  union  meeting  in  1917.  Doctrinally,  this  faction  still 
claims  to  be  Missourian  and  purposes  to  uphold  the  doctrines 
and  principles  of  Missouri.  It  maintains  that  it  has  not 
subscribed  to  Opgjoer,  and  that  it  has  by  the  Austin  Agree- 
ment, been  guaranteed  the  right  to  testify  in  the  new  body 
according  to  its  convictions.  By  joining  the  Norwegian  Lu- 
theran Church  it  has,  however,  shut  itself  off  from  fraternal 
recognition  by,  and  fraternal  association  and  cooperation 
with,  Missouri  and  the  Synodical  Conference.  It  has,  by 
becoming  an  integral  part  of  the  new  organization,  declared 
publicly  that  its  real  brethren,  with  whom  it  will  fight  the 
battles  of  the  Lord,  are  those  who  have  formed  the  Norwegian 
Lutheran  Church. 

A  small  part  of  the  former  minority  could  not  feel  satis- 
fied that  the  Austin  Agreement  was  a  real  settlement  of  the 
points  at  issue  knowing  it  would  be  unionism  to  enter  the 
new  organization  on  a  doctrinal  basis  which  it  considered 
both   unclear   and    insufficient.      But   it   seemed   a   hopeless 


276  THE    MISSOURI    SYNOD    AND    THE    NORWEGIANS. 

matter  for  these  few  to  maintain  a  separate  organization, 
for  they  were  left  without  church-papers,  without  institutions 
of  learning,  with  very  few  organized  congregations.  Some 
considered  joining  the  Missouri  Synod,  either  individually 
or  by  congregations,  but  it  appeared  that  there  still  remained 
a  mission  among  the  Norwegians  which  could  best  be  accom- 
plished by  an  organization  which  in  doctrine  and  principle 
would  be  recognized  as  a  continuation  of  the  former  Nor- 
wegian Synod.  Thus  the  Norwegian  Synod  of  the  American 
Evangelical  Lutheran  Church  came  into  existence  in  1918. 
It  numbers  between  thirty  and  forty  pastors  and  about  the 
same  number  of  congregations,  with  many  individuals  and 
groups  here  and  there  which  are  in  sympathy  with  the  organi- 
zation and  ready  to  support  it  by  their  contributions. 

An  arrangement  has  been  effected  with  the  Missouri 
Synod  whereby  students  of  the  Norwegian  Synod  may  receive 
their  education  at  institutions  of  the  Missouri  Synod,  and 
two  professors,  formerly  connected  with  Luther  College  at 
Decorah,  are  now  members  of  the  faculty  of  Concordia  Col- 
lege, St.  Paul.  At  the  convention  in  1920  it  was  formally 
resolved  to  cooperate  with  the  Missouri  Synod  on  the  foreign 
mission  field,  and  a  representative  of  the  Norwegian  Synod 
was  accepted  as  a  member  of  the  Foreign  Mission  Board  of 
the  Missouri  Synod.  One  Norwegian  is  already  a  missionary 
in  the  China  Mission  of  the  Missouri  Synod.  Another  is  at 
the  head  of  the  Indian  Mission  at  Gresham,  Wis. 

The  same  convention  of  the  Synodical  Conference  which 
declared  that  those  of  the  Norwegian  Synod  who  joined  the 
Norwegian  Lutheran  Church  had  severed  the  bond  of  faith 
and  church-fellowship  with  the  Synodical  Conference,  unani- 
mously resolved  to  accept  the  present  Norwegian  Synod  as 
a  member  of  the  Conference.  A  representative  of  the  Nor- 
wegian Synod  was  made  a  member  of  the  Negro  Mission 
Board. 

Thus  the  old  relations  to  both  the  Missouri  Synod  and 
the  whole  Synodical  Conference  have  been  reestablished. 
In  one  sense  it  may  be  said  that  fraternal  relations  have, 
since  the  earliest  times,  continued  unbroken  between  the  Mis- 


PREACHING    IN    THE    MISSOURI    SYNOD.  277 

souri  Synod  and  the  Norwegians,  that  branch,  namely,  which 
remained  loyal  to  the  doctrine  and  principles  of  the  old  Nor- 
wegian Synod.  And  now,  as  the  division  of  the  Lutherans 
of  America  into  the  two  camps,  Synodical  Conference  Lu- 
therans and  National  Lutheran  Council  Lutherans,  more  and 
more  is  becoming  a  reality,  may  ever  more  of  the  Norwegians 
flock  to  the  old  standards,  the  standards  of  the  Synodical 
Conference,  of  Walther  and  the  Missouri  Synod,  of  the  Lu- 
theran Confessions,  of  the  pure  Word  of  God! 


Preaching  in  the  Missouri  Synod. 

Prof.  G.  Mezger,  St.  Louis,  Mo. 

Three  quarters  of  a  century  ago  a  slender  and  delicate 
sapling  was  planted  in  our  land.  It  was  planted  by  pious, 
God-fearing  men  who  had  left  their  countries  and  homes, 
their  relatives  and  friends,  and  had  come  to  this  Western 
Hemisphere  to  serve  God,  unhindered  and  unmolested,  ac- 
cording to  the  dictates  of  their  conscience;  to  bring  the 
salvation  that  is  in  Christ  Jesus  to  the  heathen  population 
of  this  country,  to  the  poor  Indians;  to  gather  into  congre- 
gations, by  the  preaching  of  the  Gospel,  their  churchless 
countrymen  who  were  scattered  in  the  dense  forests  or  over 
the  endless  prairies  as  sheep  having  no  shepherd.  Slender, 
indeed,  was  the  tree  that  was  planted  by  our  fathers  in  the 
then  small  and  insignificant  city  of  Chicago,  our  dear  Evan- 
gelical Lutheran  Synod  of  Missouri,  Ohio,  and  Other  States. 
The  great  masses  of  the  people  did  not  hear  of  this  event, 
neither  would  they  have  cared,  if  any  one  would  have  called 
their  attention  to  it.  A  very  few  only  took  notice  of  this 
planting,  and  these  few,  for  the  most  part,  did  not  look  with 
special  favor  upon  the  delicate  plant.  Even  those  who  called 
themselves  Lutherans  in  those  days  did  not  appreciate  it. 
The  tree,  so  it  was  said,  was  of  foreign  growth,  not  suited 
to  our  soil  and  climate,  to  the  free  institutions  of  our  Re- 
public. A  precarious  existence,  a  short  life,  was  predicted 
for  our  Synod. 


278  PREACHING    IN    THE   MISSOURI    SYNOD. 

God  willed  it  otherwise.  The  tender  tree  that  was  planted 
in  His  name  and  committed  to  His  gracious  care  with  fervent 
prayers  took  root  and  began  to  grow.  It  proved  itself  well 
adapted  to  the  new  soil,  to  this  land  of  religious  liberty. 
It  kept  on  growing  and  growing.  The  sapling  has  become 
a  stately  tree,  spreading  its  branches  over  our  country  from 
ocean  to  ocean,  from  the  Gulf  to  its  northern  boundaries  and 
even  beyond,  into  Canada.  Yea,  the  tree  spreads  its  cooling 
shade  into  distant  parts  of  the  world  beyond  the  mighty  seas. 
It  has  again  come  true  what  our  Lord  says  in  His  parable: 
"The  kingdom  of  heaven  is  like  to  a  grain  of  mustard-seed, 
which  a  man  took  and  sowed  in  his  field.  Which  indeed  is 
the  least  of  all  seeds,  but  when  it  is  grown,  it  is  the  greatest 
among  herbs,  and  becometh  a  tree,  so  that  the  birds  of  the 
air  come  and  lodge  in  the  branches  thereof."   Matt.  13,  31.  32. 

How  did  this  happen?  There  is  but  one  answer  to  this 
question:  "This  is  the  Lord's  doing,  and  it  is  marvelous  in 
our  eyes."  Ps.  118,  23.  The  Lord,  in  the  abundance  of  His 
grace,  has  granted  rain  and  sunshine  in  due  season  that  the 
tender  plant  grew  up  and  flourished  like  the  palm-tree 
planted  by  the  rivers  of  living  waters  bringing  forth  its  fruit. 
Many  a  storm  indeed  has  passed  over  this  tree,  again  and 
again  the  Prince  of  Darkness  with  his  allies  has  tried  to 
uproot  and  destroy  it.  It  was  all  in  vain.  Under  the  gracious 
guidance  of  our  Lord  all  these  tempests,  severe  though  they 
sometimes  were,  only  served  to  strengthen  it,  giving  the  tree 
a  firmer  and  surer  foothold.  God  has  blessed  our  Synod,  so 
that  it  has  become  by  His  grace  a  blessing  to  thousands  upon 
thousands.  Not  unto  us,  O  Lord,  but  to  Thy  name  we  give 
glory  and  praise  for  Thy  mercy  and  Thy  truth ! 

It  is  the  Lord's  doing,  but  our  Lord  does  His  wondrous 
works  here  on  earth  generally  through  certain  visible  means ; 
He  works  especially  in  His  Church  and  for  His  Church 
through  His  Word,  His  Gospel.  Many  and  various  are  the 
agencies  God  has  employed  to  bless  our  Synod  by  His  Word. 
We  could  point  to  our  parochial  schools,  to  the  zealous  and 
careful  ministrations  of  our  pastors  to  the  spiritual  wants 
of  their  members,  the  care  for  their  souls,  the  faithful  and 


PREACHING    IN    THE    MISSOURI    SYNOD.  279 

prayerful  attention  our  ministers  have  given  to  the  growing 
generation  of  the  Church  after  confirmation,  and  many 
others.  One  of  the  most  important  factors,  yea,  we  must  say, 
the  greatest  factor,  in  the  growth  of  our  Synod,  under  God's 
gracious  guidance  has  been,  and  still  is,  the  preaching  of  His 
Word  and  Gospel,  public  preaching  in  public  worship. 

Public  preaching,  the  Word  of  God  spoken  by  men  of  God 
whom  He  Himself  has  chosen  and  called  through  His  congre- 
gation for  this  task,  has  been  at  all  times  the  mightiest  means 
of  spreading  His  kingdom,  of  building  His  Church,  both  ex- 
ternally and  internally.  That  is  an  established  fact,  proved 
again  and  again  throughout  the  history  of  the  Christian 
Church.  "History  bears  unanimous  testimony  on  this  point. 
When  the  Evangel  [preaching  of  the  Gospel]  ceased  or  fell 
into  contempt,  the  Church  grew  weak  and  corrupt.  When 
the  Evangel  asserted  its  ancient  authority,  the  Church  arose 
and  put  on  her  'beautiful  garments.'  No  power  in  human 
experience  has  wrought  such  mighty  works  as  the  spoken 
word."  (John  Watson,  The  Cure  of  Souls,  p.  3.)  From  its 
beginning  our  Synod  has  emphasized  this  truth.  Synod  in- 
structs its  "visitors"  in  the  first  place,  on  their  visits  to  the 
congregations,  to  hear  the  minister  preach  and  to  note  if  he 
teaches  the  way  of  salvation  pure  and  unadulterated  in  plain 
and  simple  words,  so  that  everybody  can  understand  him. 
In  the  Proceedings  of  the  first  convention  of  the  English 
District  of  our  Synod  we  find  these  words:  "The  most 
important  method  of  ministering  the  Word  of  God  is  public 
preaching,  words  spoken  to  the  assembly.  No  means  of 
spreading  the  good  tidings  of  salvation  in  Christ  can  super- 
sede this.  An  angel  from  heaven  stood  and  said  to  Cornelius  : 
'Send  men  to  Joppa  and  call  for  Simon,  whose  surname  is 
Peter,  who  shall  tell  thee  words  whereby  thou  and  thy  house 
shall  be  saved.'  There  is  no  better  way  whereby  people  may 
be  held  to  the  Church  than  by  good  preaching."  Our 
Lutheran  Church  has  always  taken  pains  to  make  her  divine 
services  in  every  respect  as  beautiful  and  reverent  as  possible. 
She  has  a  beautiful  liturgy,  beautiful  and  truly  inspiring 
hymns  of  confession,  prayer,   and  praise;    but  the   central 


280  PREACHING    IN    THE   MISSOURI    SYNOD. 

part,  the  most  precious  jewel  in  her  public  worship,  has 
always  been,  and  to  this  day  is,  the  sermon,  the  preaching 
of  the  Word  of  God.  No  public  worship  without  at  least 
a  short  sermon,  a  short  explanation  and  application  of  the 
Word  of  our  Lord — such  has  been  the  rule  among  us.  In  our 
theological  seminaries  this  duty  is  impressed  upon  the  minds 
of  the  students  as  their  first  and  foremost  task  publicly,  in 
the  assembly  of  the  congregation,  to  preach  the  Word  of  God, 
the  precious  Gospel  of  Christ.  Dr.  Walther  remarks  in  his 
American  Pastoral  Theology,  p.  77:  "There  can  be  no  greater 
faithlessness  a  pastor  may  be  guilty  of  in  his  work,  there  is 
no  surer  way  in  his  high  and  holy  office  to  earn  for  himself 
God's  wrath  and  damnation,  than  if  he  does  not  with  all 
diligence,  by  meditation,  study,  and  prayer,  try  to  give  to 
his  congregation  in  his  sermons  the  very  best  he  can  give 
according  to  his  abilities." 

Preaching  is  the  most  important  factor  in  building  our 
Synod,  our  Church,  the  kingdom  of  our  God.  What  is  true 
preaching?  What  are  the  main  requisites  of  a  good  and 
efficient  sermon?  Without  a  doubt,  the  first  requisite  of 
a  good  sermon  is  that  it  contain  nothing  but  the  Word  of 
God,  pure  and  unadulterated.  Preaching,  in  the  true  sense 
of  the  word,  does  not  mean  delivering  discourses  on  various 
religious  subjects,  proclaiming  our  human  wisdom,  or  rather 
foolishness,  about  religious  questions  and  problems.  Chris- 
tian preachers  are  ambassadors  sent  by  God,  ambassadors  for 
Christ,  sent  to  deliver  to  a  dying  race  God's  saving  message, 
that  God  Himself  was  in  Christ,  reconciling  the  world  unto 
Himself,  not  imputing  their  trespasses  unto  them,  in  Christ's 
stead  to  pray  lost  sinners :  "Be  ye  reconciled  to  God !"  2  Cor. 
5, 19.  20.  "Preach  the  Word"  is  Paul's  charge  to  his  disciple 
Timothy.  2  Tim.  4,  2.  That  is  our  task  as  Christians,  the 
task  of  all  Christian  ministers,  as  God's  messengers,  to  preach 
the  Word,  to  proclaim  their  Lord  and  Master's  holy  Word 
and  will.  "He  that  has  My  Word,"  says  the  Lord  of  Hosts, 
"let  him  preach  My  Word  faithfully."  It  is  true,  God  does 
not  reveal  His  Word  to  His  servants  personally;  He  does 
not  give  to  them  new  revelations  every  time  they  stand  before 


PREACHING    IN    THE   MISSOURI    SYNOD.  281 

their  congregations.  He  has  given  us  His  Word  in  writing, 
by  inspiration  of  the  Holy  Ghost,  in  the  Scriptures.  In  the 
Bible,  and  there  alone,  we  find  the  Word  and  will  of  our 
God.  True  preaching  is  to  explain  the  Bible,  to  unfold  from 
its  sacred  pages  the  divine  thoughts,  the  divine  truths  con- 
tained therein,  that  hidden  wisdom  of  God  "that  eye  hath  not 
seen,  nor  ear  heard,  neither  has  entered  into  the  heart  of 
man,  the  things  which  God  hath  prepared  for  them  that  love 
Him."  1  Cor.  2,  9.  This  Word,  these  truths,  are  the  means 
through  which  God's  Spirit  works  upon  and  in  the  hearts 
of  men,  regenerates  those  that  are  dead  in  trespasses  and  sins 
to  new,  spiritual,  and  eternal  life. 

The  Word  of  God,  revealed  to  us  for  our  salvation,  must 
not  only  be  proclaimed,  it  should  also  be  applied  in  the 
sermon  to  the  various  needs  of  our  times  and  our  hearers. 
That  is  the  second  requisite  of  true,  effective  preaching. 
God  not  only  has  given  us  His  written  Word,  always  true 
and  reliable,  a  power  of  God  unto  salvation  to  every  one 
that  believeth,  sufficient  for  all  times  and  places,  for  all  the 
varying  conditions  of  mankind,  but  in  His  wisdom  and  love 
to  us  He  has  also  instituted  in  His  Church  a  personal 
ministry;  that  is,  our  ascended  Lord  from  on  high  has 
bestowed  upon  His  Church  as  His  precious  gifts  apostles, 
prophets,  evangelists,  pastors,  and  teachers.  Eph.  4, 11.  These 
men,  whom  He  Himself  makes  sufficient  to  be  able  ministers 
of  the  new  testament,  not  of  the  letter,  but  of  the  spirit,  He 
bestows  on  His  Church  that  they  may  apply  His  Word  to  the 
various  needs  of  the  ever-changing  times,  to  the  various  wants 
of  various  men  in  various  localities,  under  various  conditions 
and  circumstances.  The  sermon  must  be  timely,  applying 
the  old,  never-changing  Gospel-truth  to  the  ever-changing 
needs  and  wants  and  conditions  of  men  for  doctrine,  for 
reproof,  for  correction,  for  instruction  in  righteousness,  and 
for  consolation.  The  search-light  of  Scripture,  of  the  in- 
fallible Word  of  Christ,  must  in  the  sermon  be  thrown  upon 
the  sins  and  transgressions,  upon  all  the  unfruitful  works  of 
darkness  of  the  present  generation,  that  it  may  stand  re- 
proved.    The   Christians  should  be   shown   where  and  how 


282  PREACHING    IN    THE    MISSOURI    SYNOD. 

they  can  find  consolation  and  new  strength  in  their  every-day 
afflictions  and  sorrows,  new  courage  in  their  trials  and  temp- 
tations, how  under  present  conditions  they  may  walk  up- 
rightly and  shine  as  lights  in  the  world,  that  men  will  see 
their  good  works  and  praise  God.  The  Word  of  God,  pro- 
claimed and  explained,  "not  with  enticing  words  of  man's 
wisdom,  but  in  demonstration  of  the  Spirit  and  of  power," 
1  Cor.  2,  4,  explained  to  men  of  our  present  generation  that 
they  may  apply  it  to  their  needs  and  wants,  —  that  is  true 
and  effective  preaching. 

Such,  by  the  grace  of  God,  has  been  the  preaching  in  our 
dear  Synod  from  its  very  beginning.  God  had  led  the  fathers 
of  our  Synod,  Walther,  Wyneken,  Sihler,  Craemer,  and  many 
others,  though  they  were  brought  up  in  rationalistic  and  un- 
believing surroundings,  to  the  knowledge  of  His  Word. 
Through  His  Word  He  revealed  in  them  His  Son,  the  Savior. 
Through  many  and  oftentimes  severe  trials  they  came  to  the 
knowledge  of  Christ  and  of  His  saving  Gospel,  to  the  knowl- 
edge of  the  pure  doctrine,  which  God  had  restored  to  His 
Church  through  the  services  of  Dr.  Martin  Luther.  Our 
fathers  became  truly  and  outspokenly  Lutheran.  And  what 
they  had  seen  and  heard,  what  they  had  experienced  in  them- 
selves, the  truth  of  the  Gospel,  they  preached  to  their  con- 
gregations, they  taught  in  their  schools,  they  delivered  to 
their  disciples  and  students,  making  them  by  the  grace  of 
God  sufficient  to  teach  others.  Year  after  year  the  unadul- 
terated Word  of  God  (with  devout  thanks  to  our  faithful 
Lord  we  may  confess  it)  has  been  proclaimed  from  our  pulpits 
by  our  ministers.  Not  human  wisdom  has  been  preached, 
but  God's  wisdom,  God's  redeeming  truth. 

Our  ministers  have  declared  in  their  sermons  all  the 
counsel  of  God  for  our  salvation,  both  as  to  the  Law  and 
the  Gospel.  The  Law  and  the  Gospel,  rightly  divided,  have 
been  preached.  The  Law,  the  letter  that  killeth,  has  been 
preached  in  order  that  sinners  might  be  convinced  of  their 
sins  and  of  the  wrath  of  God,  that  they  might  see  the  utter 
helplessness  of  their  own  resources.  And  poor  sinners  who 
in  the  anguish  of  their  souls  cried  out :  Woe  unto  me !    I  am 


PREACHING    IN    THE    MISSOURI    SYNOD.  283 

lost !  What  must  I  do  to  be  saved  ?  have  been  consoled  with 
the  glorious  Gospel:  "Arise,  shine;  for  thy  light  is  come 
and  the  glory  of  the  Lord  is  risen  upon  thee,"  "for  God  so 
loved  the  world,  that  He  gave  His  only-begotten  Son,  that 
whosoever  believeth  in  Him  should  not  perish,  but  have  ever- 
lasting life."  Believe  in  Him,  your  only  Savior,  who  "was 
delivered  for  our  offenses  and  M'as  raised  again  for  our 
justification,"  and  you  will  be  saved.  Seventy-five  years  have 
passed,  and  we  again  say  it  with  devout  thanks  to  God  whose 
work  it  is,  still  we  have  His  Word  pure  and  clear,  these 
streams  of  living  waters  are  still  flowing  among  us.  Manifold 
and  various  are  the  gifts  and  talents  God  has  bestowed  on 
our  preachers,  their  sermons  differ  in  many  ways  in  their 
outward  form  and  make-up,  they  use  different  tongues  and 
languages,  but  in  one  respect  the  sermons  that  are  heard  in 
our  Synod  are  the  same  everywhere.  All  our  ministers  preach 
the  Word,  the  Word  that  can  save,  and  really  does  save,  poor, 
lost  sinners.     What  an  inestimable  blessing  of  our  Lord! 

Indeed,  the  Lord  has  done  great  things  for  us.  Let  us 
look  back  to  the  time  when  the  foundations  of  our  Synod  were 
laid  in  Chicago,  seventy-five  years  ago.  What  were  the  con- 
ditions of  so-called  Protestant  Christianity  in  those  days? 
It  is  true,  the  Lutheran  Church  in  that  period  had  to  a  great 
extent  forgotten  Lutheran  principles  and  Lutheran  doctrines, 
and  in  a  unionistic  spirit  associated  freely  with  the  sects,  the 
various  bodies  of  the  Reformed  Church.  In  those  churches 
and  religious  communities  many  a  false  doctrine,  invented 
by  human  wisdom,  was  palmed  off  as  God's  Word.  Never- 
theless, the  fundamentals  of  our  Christian  faith  were  pro- 
mulgated from  most  of  the  pulpits  in  our  country.  The 
central  truth,  that  salvation  is  by  Christ  alone,  by  His 
vicarious  suffering  and  death,  by  His  vicarious  atonement 
on  the  cross,  through  faith  in  Him,  was  preached  in  many 
churches,  was  heard  by  the  people  and  believed  in.  One  could 
hear  and  learn  how  to  be  saved.  How  is  it  to-day?  The 
preaching  of  the  Word  has  become  rare  in  our  country,  in 
the  churches  calling  themselves  churches  of  Christ.  When 
we  take  up  our  daily  newspapers  to  read  the  subjects  of 


284  PREACHING    IN    THE   MISSOURI    SYNOD. 

sermons  for  the  following  Sunday,  what  do  we  often  find? 
Sermons,  or  rather  essays  and  speeches,  on  political  and  eco- 
nomic questions,  on  the  expediency  of  having  this  or  that 
law  or  statute  passed  by  Congress,  or  the  legislature,  or  the 
municipal  assembly,  sermons  on  political,  social,  or  moral 
reforms  by  the  state,  on  the  expediency  of  strikes  and  boy- 
cotts, on  the  relationship  of  capital  and  labor,  etc.  How  to 
make  the  world  safe  for  democracy  and  humanity;  how  to 
make  mankind  good  and  happy  for  this  life  on  earth;  how 
to  establish  the  promised  kingdom  of  God  in  this  world 
through  our  own  efforts  and  works,  through  the  application 
of  the  Golden  Rule;  how  to  bring  the  name  of  Christ  into 
our  Constitution,  —  these  are  some  of  the  subjects  mostly 
treated  in  the  sermons  of  to-day.  To  love  God  as  the  common 
Father  of  all  men,  to  love  our  fellow-men  as  ourselves,  the 
fatherhood  of  God,  the  brotherhood  of  all  men,  is  preached  as 
the  saving  gospel  to  the  world.  Love  God,  love  your  neighbor 
as  faithfully  as  you  can,  and  you  will  be  saved,  you  will  make 
the  world  happy  for  this  life  and  for  the  life  to  come,  —  these 
are  the  "good  tidings"  heralded  from  most  of  the  pulpits  in 
most  of  the  denominations  of  Protestant  Christianity.  The 
fundamentals  of  our  holy  faith  are  neglected,  they  have  been 
almost  forgotten.  If  Christ  is  preached,  —  and  His  blessed 
name  is,  indeed,  still  heard  in  these  churches,  —  He,  never- 
theless, is  not  held  up  to  the  people  as  the  Son  of  God,  the 
Redeemer,  come  into  this  world  to  save  sinners,  who  gave 
Himself  a  ransom  for  all,  who  through  His  holy,  sinful, 
perfect  life  has  fulfilled  in  our  stead  God's  holy  Law  and 
thus  has  reconciled  God  with  us.  Christ  is  preached  as  the 
holy,  virtuous,  perfect  man,  as  the  great  prophet  of  God  and 
leader  among  men,  who  through  His  ministry,  through  His 
life  and  His  death  as  a  martyr,  has  revealed  to  us  the  true 
God  as  our  loving  Father,  has  shown  us  the  way  to  Him  and 
His  heavenly  dwellings,  and  by  His  example  encourages  us  to 
follow  His  footsteps,  to  conquer  sin,  to  lead  a  holy  life,  to 
love  God  and  our  neighbor,  and  in  this  way  to  work  out  our 
salvation.  Christ  our  model,  the  most  perfect  man,  to  imitate 
whom  brings  happiness  and  bliss  here  and  hereafter,  —  that 


PREACHING    IN    THE    MISSOURI    SYNOD.  2^"j 

is  the  sum  and  substance  of  the  sermon.  The  old  Gospel, 
salvation  by  grace  alone  through  Christ,  the  Son  of  God, 
whose  blood  cleanses  us  from  all  sins,  is  not  only  often  put 
into  the  background  or  entirely  forgotten,  but  is  often  de- 
spised, yea,  even,  vilified  as  "blood  theology,"  unworthy  of 
being  believed  by  the  modern  educated  and  refined  man  of  the 
twentieth  century.  And  the  result  of  such  preaching  is  death, 
eternal  death. 

In  the  Lutheran  Church,  and  especially  in  our  Synod, 
God  in  His  infinite  goodness  and  grace  has  preserved  His 
Word  in  all  its  purity.  In  our  churches  not  the  philosophies 
of  men,  not  political  or  economic  wisdom,  not  questions  of 
social  reforms  concerning  the  external  welfare  of  our  race 
are  discussed,  but  the  Word  is  proclaimed,  the  Law  of  God, 
not  to  make  man  holy  and  just  in  God's  sight,  but  to  convince 
him  how  utterly  sinful  and  lost  he  is  in  himself,  and  above 
all,  the  Gospel  of  Christ,  and  Him  crucified  for  our  trans- 
gressions,—  that  joyful  message  for  every  poor  sinner,  that 
man  is  freely  justified,  without  the  deeds  of  the  Law,  by 
God's  grace,  through  the  redemption  that  is  in  Christ  Jesus, 
our  Lord,  by  faith  alone  in  Him,  who  is  our  justification  and 
our  peace  with  God,  our  Creator.  We  still  hear  from  our 
pulpits  the  true  and  only  Gospel  of  Christ,  "the  power  of  God 
unto  salvation  to  every  one  that  believeth."  And  such 
preaching  bears  fruit,  brings  results.  Through  this  preach- 
ing, as  through  His  powerful  and  efficient  means  of  grace, 
God  the  Holy  Ghost  saves  sinners,  calling  and  illumining 
them  with  His  precious  gifts,  sanctifying  and  preserving 
them  in  the  true  faith  unto  the  end.  In  the  preaching  of 
the  Gospel  the  Lord  Himself  is  with  us,  His  little  flock, 
alway,  even  unto  the  end  of  the  world.  Through  the  admoni- 
tions and  promises  of  His  Word  the  Lord  daily  renews  our 
strength  in  our  trials  and  temptations,  cheers  and  comforts 
us  in  all  our  afflictions  and  troubles ;  by  this  power  He  keeps 
us  through  faith  unto  salvation.  This  Word  being  preached 
to  us,  we  may  confidently  say  with  the  Psalmist:  "Though 
I  walk  through  the  valley  of  the  shadow  of  death,  I  will  feav 


286  PREACHING    IN    THE    MISSOURI    SYNOD. 

no  evil;  for  Thou  art  with  me;  Thy  rod  and  Thy  staff  they 
comfort  me." 

All  this  God  has  done  "purely  out  of  fatherly  divine 
goodness  and  mercy,  without  any  merit  or  worthiness  in  me." 
If  God  had  acted  with  us  according  to  our  worthiness,  accord- 
ing to  what  we  have  merited,  He  would  long  ago  have  taken 
His  Word  away  from  us.  How  often  have  we  proved  our- 
selves unworthy  of  the  great  gift  of  our  Lord,  ungrateful  for 
this  inestimable  blessing!  Not  always  has  this  Word  been 
our  greatest  treasure,  more  to  be  desired  than  gold  and  much 
fine  gold,  sweeter  also  than  honey  and  the  honeycomb.  Do  we 
hear  the  Word  of  our  God  as  we  should  hear  it?  Do 
we  always  hear  it  gladly?  Are  not  some,  perhaps  many, 
becoming  tired  of  this  bread  of  life,  disgusted  with  this 
heavenly  manna?  How  often  did  we  fail  and  do  we  fail  to 
shape  our  whole  life  according  to  this  Word  which  ought 
always  to  be  the  lamp  unto  our  feet  and  the  light  unto  our 
path!  Nevertheless,  God  has  not  taken  away  from  us  the 
Word  of  Truth.  For  this  His  mercy  and  forbearance  it  is 
certainly  our  duty  to  thank  and  praise,  to  serve  and  obey 
Him.  And  how  can  we  show  our  gratitude  to  our  God  for 
His  loving-kindness?  Not  otherwise  than  by  keeping  His 
Word  and  preaching  holy,  and  gladly  hearing  and  learning 
it,  by  believing  and  keeping  it  in  an  honest  and  good  heart 
and  bringing  fruit  with  patience.  "Hold  that  fast  which 
thou  hast,  that  no  man  take  thy  crown !"    Rev.  3, 11. 

Our  public  preaching  has  been  performed  in  the  past 
mostly  in  the  German  language.  It  could  not  be,  nor  should 
it  have  been,  otherwise.  The  fathers  of  our  Synod  came  from 
Germany,  in  the  first  years  of  their  labors  here  they  were 
not  able  to  preach  in  any  other  tongue  than  the  German. 
When  they  came  over,  they  found  many  of  their  countrymen, 
scattered  in  this  wide  land,  hungering  after  the  bread  of  life, 
who  could  understand  only  a  German  sermon.  In  the  last 
third  of  the  preceding  century  the  immigration  from  that 
country  reached  its  highest  point.  Tens  and  hundreds  of 
thousands  of  German  people  came  over  to  find  a  new  home, 
to  help  to  develop  the  vast  resources  of  our  beloved  country. 


^REACHING    IN    TIIK    MrSSOCRl     SY.VOI).  28? 

God  had  called  our  Synod,  in  the  first  place,  to  minister  to 
these  masses  of  our  countrymen,  members  of  our  Church, 
to  bring-  to  them  the  Evangel  of  Christ.  Home  mission  work 
in  the  German  language  was  the  first  and  foremost  duty  of 
our  Synod.  Even  to-day,  after  three-fourths  of  a  century, 
this  language  is  indispensable  in  our  church-work.  More 
than  half,  about  60  per  cent.,  of  our  sermons  are  preached  in 
the  language  of  our  fathers.  But,  on  the  other  hand,  we  have 
never  closed  our  eyes  to  our  duty  to  preach  Christ  to  every 
creature,  in  every  tongue  we  are  capable  of  using.  We  preach 
the  Gospel  to  a  number  of  nationalities  in  foreign  tongues. 
From  its  beginning  our  Synod  has  especially  been  mindful 
of  its  duty  to  reach  with  the  Gospel  those  of  our  fellow- 
citizens  who  can  understand  only  the  language  of  our  land. 
We  have  been  aware  of  this  fact,  and  have  been  living  up  to 
it,  that  we  must  more  and  more  use  in  our  churches  the 
English  language,  since  English  is  more  and  more  becoming 
the  language  of  our  homes,  the  mother-tongue  of  our  children. 
Preaching  in  the  English  language  wTill  steadily  grow  in  im- 
portance among  us;  more  and  more  we  must  preach  our 
fathers'  faith  in  our  children's  language,  in  the  language  of 
our  homes.  But  whether  we  use  English  or  German,  or  any 
other  tongue  it  must  be  the  aim  and  purpose  of  all  our 
sermons  to  preach  God's  Word  and  Luther's  doctrine  pure. 
God  has  given  to  our  Synod  quite  a  number  of  prominent 
and  brilliant  preachers,  preachers  distinguished  for  their 
clear  and  masterful  demonstration  and  statement  of  the 
divine  doctrines,  for  their  forceful  language,  and  their 
masterly  oratory  in  general,  an  oratory,  sacred  in  the  true 
sense  of  the  word,  suited  in  every  respect  for  the  proclama- 
tion and  explanation  of  the  sublime  truths  of  God.  The  best 
known  of  these,  without  a  doubt  was  the  sainted  Dr.  C.  F.  W. 
Walther,  the  founder  and  father  of  our  Synod.  God  had 
given  to  Walther  a  special  gift  for  preaching.  His  sermons 
not  only  contain  the  pure  Word  of  God,  not  only  is  their 
constant  aim  to  glorify  Christ  in  the  hearts  of  the  hearers, 
but  they  also  present  the  divine  truths  in  a  wonderfully  clear 
and  lucid  manner,  in  beautiful,  elevating  language.    Walther 


288  PREACHING   IN    THE   MISSOURI    SYNOD. 

truly  was  an  orator  who  used  all  his  oratorical  faculties  in 
the  service  of  his  Lord.  And  all  his  sermons  are  pervaded  by 
the  warmth  and  power  of  the  innermost  conviction  of  his 
heart  that  in  preaching  he  is  about  his  heavenly  Father's 
business,  that  he  is  speaking  the  truth,  God's  truth,  to  an 
otherwise  lost,  dying  generation.  Walther  has  been  the  model 
preacher  for  many  of  our  ministers.  From  him  and  his 
sermons  many  have  learned  to  present  the  Gospel  to  the 
people  lucidly  and  powerfully.  He  has  been  a  model  to  many, 
not  only  as  to  the  contents  of  his  sermons,  but  also  as  to  their 
style  and  form.  During  Walther's  lifetime  a  few  volumes  of 
his  sermons  made  their  appearance  on  the  book  market, 
particularly  his  Amerikanisch-Lutherische  Evangelien-Pos- 
tille"  sermons  on  the  Gospel  pericopes  of  our  church-year. 
After  his  death  several  more  volumes  were  published  from 
his  sermon-manuscripts.  These  sermons  are  still  read  with 
delight  and  edification  by  many  of  our  lay-members,  and  are 
studied  with  profit  by  many  of  our  ministers,  to  the  benefit 
of  their  hearers.  Besides  Walther  we  mention  only  the  names 
of  some  of  our  prominent  preachers  who  by  their  publications 
have  enriched  our  homiletic  literature :  Dr.  W.  Sihler,  Pas- 
tor F.  Lochner,  Dr.  C.  C.  Schmidt  of  St.  Louis,  Pastor  F. 
Kuegele,  H.  Sieck,  and  others.  In  the  interest  of  public 
preaching,  particularly,  to  aid  our  younger  ministers  in  this 
important  work,  our  Synod  publishes  a  monthly  periodical: 
Magazin  fuer  Ev.-Luth.  Homiletik  und  Pastoraltheologie 
(Magazine  for  Ev.  Luth.  Homiletics  and  Pastoral  Theology). 
It  is  now  running  in  its  forty-sixth  year.  Being  formerly 
published  in  German  only,  with  now  and  then  a  contribution 
in  the  English  language,  it  has  since  1903  become  a  bilingual 
monthly. 

Take  not  away,  O  Lord,  in  Thy  mercy,  out  of  our  mouths 
the  Word  of  Thy  truth,  the  Gospel  of  Christ  and  Him  cruci- 
fied. Grant  us  that  in  future  as  in  the  past  our  preaching 
of  the  Gospel  may  be  not  with  enticing  words  of  man's  wis- 
dom, but  in  demonstration  of  the  Spirit  and  of  power,  that 
our  faith  may  not  stand  in  the  wisdom  of  men,  but  in  the 
power  of  God.   1  Cor.  2,  4.  5. 


PUBLICATION    ACTIVITY    OF    THE     MISSOURI    SY.NOI).  289 

Publication  Activity  of  the  Missouri  Synod. 

Mr.  E.  Seuel,  St.  Louis,  Mo. 

Concordia  Publishing"  House. 

At  present,  January,  1922,  the  official  publication  house 
of  the  Missouri  Synod  occupies  a  group  of  buildings  in 
St.  Louis,  situated  on  South  Jefferson  Ave.,  Miami  St.,  and 
Indiana  Ave.  The  office  is  in  the  corner  building  on  Jefferson 
and  Miami.  It  is  a  three-story-and-basement  structure  front- 
ing 96  feet  on  the  former  with  a  depth  along  the  latter  of 
123  feet.  Really  there  are  two  buildings,  the  one  on  the 
corner  being  eighteen  years  older  than  the  addition  to 
the  north. 

The  building  on  the  corner  houses  the  main  offices  on  the 
first  and  part  of  the  second  floor,  while  the  basement,  the 
greater  part  of  the  second,  and  the  third  floor  —  all  but 
a  sanctum  for  the  editor  of  the  Popular  Commentary  of  the 
Bible  —  are  used  for  storing  raw  stock  and  finished  mer- 
chandise. 

In  the  basement  of  the  northward  continuation  of  the 
office-building  is  the  press-room,  while  the  first  floor  is  used 
entirely  as  salesroom  and  shipping-room,  a  portion  of  it  on 
the  alley  side  being  arranged  as  a  built-in  garage,  which 
affords  the  convenience  and  economy  of  loading  and  unload- 
ing directly  from,  and  to,  the  shipping-room  and  elevator. 
The  second  and  third  floors  serve  as  stock-rooms. 

Fronting  on  Miami  St.  (originally  fronting  on  Indiana 
Ave.)  is  the  oldest  building  in  the  present  group,  which,  with 
the  boiler-house  towards  the  north  on  Indiana  Ave.  and  an 
addition  on  Miami  St.,  forms  practically  a  unit  71  feet  wide 
and  124  feet  long  and  four  stories  high  above  the  basement, 
except  that  the  boiler-  and  engine-rooms  are  but  one  story 
high. 

The  basement  under  these  buildings  furnishes  additional 
stock-room,  and  is  used  in  part  for  a  packing-box  factory  and 
a  small  machine  repair-shop,  both,  of  course,  for  the  exclusive 
use  of  the  firm.  The  entire  first  and  second  floors  are 
used  by  the  bindery,  the  third  by  the  composing-room  and 

EBENEZER.  19 


290  PUBLICATION    ACTIVITY    OF    THE    MISSOURI    SYNOD. 


The   First   Printing-House    of   Synod. 

Erected  on  the  Seminary  grounds,  facing  Texas  Ave. 
Dedicated  in  February,  1870. 


Vt-j^:,.^ 


'itwk 


•yp| 


%&. 


Bird's-Eye  View  of  Concordia  Publishing  House. 
Engraving  made  before  the  addition  in  1911  was  built. 


PUBLICATION    ACTIVITY    OF    THE    MISSOURI    SYNOD.  291 


Second  Printing-Establishment. 

Erected  on  cor.  Indiana  Ave.  and  Miami  St.     Ready  for  occupancy  1874. 
Annex  built  in  1888. 


New   Building,   together   with    1911    Addition. 
Fronting  Jefferson  Ave.     Old  Building  in  Background. 


292  PUBLICATION    ACTIVITY    OF    THE    MISSOURI    SYNOD. 

editorial  department,  and  the  attic  for  storage  purposes. 
Distributed  throughout  the  building  there  are  seven  rather 
large  fire-proof  vaults  for  the  storage  of  valuable  papers  and 
plates. 

In  addition  a  street-level  store-room,  fifty  feet  north  of 
our  office-building,  has  been  pressed  into  service  as  temporary 
warehouse  space,  while  the  other  buildings  on  the  three  addi- 
tional lots  north  of  the  Jefferson  Ave.  main  buildings,  which 
were  recently  acquired  for  a  much-needed  expansion  of  the 
plant,  are  rented  out  for  residence  purposes  until  building 
operations  can  be  begun. 

Space  is  not  available  in  this  book  to  go  into  a  detailed 
description  of  the  equipment.  Suffice  it  to  say  that,  barring 
the  quantitative  inadequacy  to  meet  the  ever-growing  de- 
mands, the  equipment  throughout  is  comparatively  up  to  date 
and  complete.  All  modern  labor-  and  time-saving  devices 
usually  employed  by  progressive  printers,  binders,  and  mer- 
chants are  in  successful  operation.  Hundreds  of  visitors  are 
shown  through  the  plant  annually  by  special  guides,  and  the 
visit  regularly  ends,  on  the  part  of  the  visitor,  with  a  gratified 
expression  of  surprise  at  the  size,  the  completeness,  and  — 
this  is  quoted  with  special  satisfaction  —  the  cleanliness  and 
orderliness  of  the  plant.  Professor  Theo.  Graebner  in  the 
Witness,  No.  13,  of  June  22,  1920,  prints  an  engagingly 
written  description  of  the  works  and  the  workings  of  the 
works,  to  which  the  reader  is  respectfully  referred. 

It  is  quite  natural  in  this  connection  to  be  curious  as 
to  the  value  of  this  property.  The  answer  will  depend,  and 
quite  properly  so,  on  the  point  of  view  of  the  questioner. 
The  tax  assessor's  answer  is  not  the  same  as  that  of  the 
agent  soliciting  the  insurance  business,  or  the  salesman 
selling  the  machinery.  For  general  purposes  a  satisfactory 
answer  can  be  derived  from  the  fairly  regular  income  which 
Synod  receives  from  the  concern,  viz.,  $100,000  per  annum. 
Investors  consider  an  investment  which  yields  on  a  con- 
servatively safe  basis  a  net  return  of  10  per  cent,  a  very 
satisfactory  buy,  and  on  that  basis  the  worth  of  Concordia 
Publishing  House  may  well  be  accepted  as  a  round  million 


PUBLICATION    ACTIVITY    OP    THE    MISSOURI    SV.VOH.  293 

dollars,  even  though  the  account  books  of  the  concern  do  not 
claim  that  much. 

The  founding  of  this  Publishing  House  really  antedates 
the  Missouri  Synod.  Before  the  call  was  issued  that  resulted 
in  the  organization  of  the  Missouri  Synod  in  1847,  the 
activity  of  a  publication  agency,  then  identical  with  Trinity 
Lutheran  Church  at  St.  Louis,  had  spread  the  printed  news 
of  the  Saxon  immigrants  and  the  doctrines  promulgated  by 
their  leaders  from  "Missouri"  to  "Ohio  and  Other  States." 
Young  Ferdinand  Walther,  called  from  Perry  County,  Mo., 
to  succeed  his  brother,  Otto  Walther  (f  January  21,  1841), 
was  editorially  and  managerially  the  soul  of  the  enterprise, 
which,  however,  was  so  unassuming  in  the  beginning  that 
the  participants  themselves  did  riot  realize  that  they  were 
engaging  in  the  publishing  business.  What  Walther  was 
writing,  his  parishioners  felt,  was  a  message  that  should 
reach  a  larger  audience  than  the  growing  congregation  on 
the  edge  of  "Frenchtown"  in  old  St.  Louis,  and  this  desire 
of  theirs  was  supported  by  a  steadily  increasing  circle  of 
interested  readers.  Somehow  the  congregation  raised  the 
requisite  funds,  often  from  the  parish  treasury,  more  often 
from  contributions  cheerfully  given  by  a  few  of  the  more 
prominent  members  who  had  promptly  succeeded  in  achieving 
prosperity  in  spite  of,  or  on  account  of,  their  German  tongue 
and  their  German  methods  in  a  young  Western  city  just 
outgrowing  its  French  traditions.  In  1849  it  was  recognized 
as  a  Yerlag,  a  publication  society.  In  the  earliest  years  the 
printing  and  binding  was  done  by  various  job-  or  news- 
printers,  for  quite  a  while  in  a  print-shop  officially  dedicated 
to  Catholic  work.  The  first  printers  of  the  Lutheraner  were 
Weber  and  Olshausen  (1846),  and  in  the  next  year  Arthur 
Olshausen,  who  was  then  the  publisher  of  the  Anzeiger  des 
Westens,  a  German  newspaper  that  survived  until  but  a  very 
few  years  ago.  The  firm  of  Wiebusch  (at  this  very  day 
operated  by  heirs  and  successors  of  the  founder  on  almost 
the  identical  site  on  South  Fourth  Street)  for  several  years 
printed  the  Lutheraner,  originally  published  by  Walther  for 
Trinity  Lutheran  Church,  the  first  number  bearing  the  date 


294  PUBLICATION    ACTIVITY    OF   THE    MISSOURI   SYNOD. 

of  September  7,  1844.  In  1854  Wiebusch  himself  advanced 
the  sum  of  $1,000  towards  the  founding  of  a  "synodical 
press,"  his  idea  being'  that  in  five  years  the  savings  effected 
would  repay  this  amount.  It  seems,  however,  that  the  ex- 
periment proved  unsatisfactory,  for  Synod  three  years  later 
returned  the  enterprise  to  Wiebusch  under  certain  condi- 
tions. It  is  significant  that  in  the  same  meeting  (1857) 
Synod  appointed  a  publication  committee  (E.  W.  Leonhardt, 
C.  Roemer,  and  T.  Schuricht). 

Trinity  Church  in  1847  published  (printed  in  New  York) 
a  German  hymn-book,  practically  the  same  that  is  now  in 
use  by  the  whole  Missouri  Synod,  the  publication  rights 
having  been  deeded  to  Synod  in  1863,  even  before  Trinity 
Church  and  its  daughter  congregations  had  ceased  to  carry 
the  financial  responsibilities  for  the  publishing  business. 

The  uncertainty  of,  and  other  disagreeable  features  con- 
nected with,  contract  printing  prompted  a  few  well-to-do 
members  of  Walther's  congregation,  principally  the  three 
just  named,  together  with  Louis  Lange  and  E.  F.  W.  Meier, 
to  offer  facilities  for  printing  and  binding  which  should  be 
under  the  immediate  control  of  the  publishers.  A  sum  of 
$3,000  was  invested  in  a  modest  printing  equipment,  which 
was  installed  in  a  room  connected  with  the  seminary,  of 
which  Walther  had  now  become  professor.  This  was  in  1868, 
or  probably  in  1867.  The  plan  was  submitted  to,  and  ap- 
proved by,  Synod  in  Fort  Wayne,  1869,  and  subsequently 
Walther  himself,  then  President  of  Synod,  encouraged  the 
purchase  of  shares  in  the  stock  company  being  formed  by 
the  men  who  had  proposed  the  plan  (Louis  Lange,  Henry 
Kalbfleisch,  H.  Steinmeyer,  E.  F.  W.  Meier,  and  "colporteur" 
F.  Lange).  The  debenture  certificates  ($25  each)  bore  the 
date  of  January  1,  1870,  and  were  redeemable  without  in- 
terest or  dividends  by  January  1,  1875.  At  the  time  when 
Walther's  announcement  appeared  (Lutheraner,  October  15, 
1869,  p.  38),  the  Board  of  Directors  was  already  operating 
a  plant,  and  the  building  was  being  erected.  It  is  therefore 
historically  more  correct  to  accept  the  date  of  the  resolution 
under  which  this  first  Board  of  Directors  was  created  (Sep- 


PUBLICATION    ACTIVITY    OF     Till      u  innmi   1:1    BYNOD.  295 

tember  11,  1869)  as  the  rea]  date  of  the  founding  of  Con- 
cordia Publishing  House. 

From  the  beginning  Louis  Lange,  the  founder  of  the 
Abendschule,  was  intimately  associated  with  the  enterprise. 
In  1869  Synod  agreed  to  let  Mr.  Lange  print  his  own  paper 
in  Synod's  plant  free  of  cost  in  consideration  of  his  exer- 
cising a  supervisorship  over  the  new  institution.  Lange,  how- 
ever, declined  to  accept  this  compensation.  (Synodalbericht, 
1869  — Dr.Preuss.) 

According  to  an  article  by  Prof.  A.  L.  Graebner,  D.  D.,  in 
an  Encyclopedia  of  the  History  of  St.  Louis,  compiled  by 
Hyde  and  Conard,  and  published  in  1899  by  the  Southern 
History  Company  of  New  York,  Louisville,  and  St.  Louis, 
the  first  Board  meeting  was  held  on  September  20,  1869. 
The  Board,  which  had  evidently  anticipated  Synod's  action, 
proceeded  with  most  remarkable  promptness.    On  October  21, 

1869,  one  month  after  the  first  Board  meeting,  and  not  quite 
six  weeks  after  the  creation  of  the  Board,  the  corner-stone 
of  the  building  was  laid;  on  December  27  the  composing- 
room  was  operating  in  the  new  building,  and  on  February  6, 

1870,  after  much  delay,  an  "Adams"  press  (built  by  Hoe  of 
Boston  for  $3,800)  was  running  in  the  shop. 

The  dedication  of  the  first  "Synodaldruckerei"  (Synodical 
Press),  as  it  was  then  called,  the  first  official  name  Concordia- 
Verlag  not  being  given  till  1878  (synodical  resolution),  was 
a  very  elaborate  affair.  Services  were  held  in  Holy  Cross 
Church  (in  the  adjoining  city  block).  There  was  special 
music  by  the  brass  band  of  Immanuel  Church,  reinforced 
by  "trumpeters"  from  Carondelet;  there  was  a  special  hymn 
composed  for  the  occasion  by  G.  Schaller,  music  by  the  Semi- 
nary Chorus  (part  of  the  print-shop  was  used  to  accommodate 
students  from  the  seminary  with  lodging  quarters),  and  there 
was  a  classic  sermon  by  "Walther.  The  little  building  was 
decorated  inside  and  out  with  foliage  hewn  from  the  near-by 
jungles  of  what  is  now  one  of  the  most  thrifty  residence 
sections  of  the  city.  A  United  States  flag  was  proudly  flying 
from  the  gable  of  the  building,  and  the  Lutheraner  report 
(in  the  number  of  March  15,  1870)  of  the  affair  by  Walther 


296  PUBLICATION    ACTIVITY    OF    THE    MISSOURI    SYNOD. 

mentions  particularly  that  crowds  visited  the  plant  in  full 
operation,  and  that  the  Board  furnished  princely  refresh- 
ments ("wahrliaft  fuerstlich  bewirtet")  in  the  Seminary 
dining-room.  In  passing,  it  should  be  noted  that  the  print- 
shop  was  built  on  the  campus  of  the  college. 

During  the  afternoon  and  evening  bands  and  choirs  gave 
concerts,  and  Dr.  Preuss,  one  of  the  professors  of  the  Semi- 
nary, delivered  an  oration  on  the  business  of  publishing. 
Community  singing  stretched  the  celebration  till  what  in 
those  days  must  have  been  far  into  the  night,  for  there  were 
no  trolley  cars  or  electric  street  lights.  It  ended  at  11  P.  m. 
with  "Nun  ruhen  alle  Waelder,"  sung  by  the  whole  assembly. 

The  new  enterprise  thrived  visibly.  The  first  job  run 
on  the  firm's  own  press  was  a  number  of  the  Schulblatt, 
a  periodical  founded  by  Director  J.  C.  W.  Lindemann,  the 
first  director  of  Synod's  first  normal  school.  The  same  con- 
vention that  founded  the  publishing  concern  (Fort  Wayne, 
1869)  adopted  the  Schulblatt  as  an  official  publication  of  its 
own  and  placed  the  editorial  management  in  the  hands  of 
the  Addison  faculty.  That  same  convention  also  issued  the 
original  orders  for  the  compilation  and  publication  of  certain 
books,  for  instance,  the  Dietrich  Catechism  and  a  German 
intermediate  reader  (Lesebuch  fuer  Mittelklassen).  (Syno- 
dalbericht,  1869.) 

The  present  superintendent  of  the  firm's  printing  depart- 
ment, Mr.  Phil  Euehl,  entered  the  service  of  the  plant  while 
it  was  in  the  little  building  on  Clara  St.  (now  Texas  Ave.), 
and  he  remembers  well  the  personal  influence  of  Walther  not 
only  as  editor  and  author,  but  also  as  an  evident  factor  in 
the  business  affairs  of  the  young  enterprise.  He  delights  to 
tell  how  Walther,  in  partly  solemn,  partly  humorous  speech, 
received  the  young  cub  into  service,  impressing  upon  him  the 
importance  and  the  responsibility  that  would  in  course  of 
time  rest  upon  his  shoulders.  The  punctiliously  kept  books 
of  account  of  the  foreman  at  that  time  are  still  in  the 
archives  of  the  office.  A  counter-check  was  kept  on  the 
expenses  by  a  book  in  the  handwriting  of  Mr.  Louis  Lange, 


PUBLICATION    ACTIVITY    OF    THE    MISSOURI    SYNOD.  207 

whose  temporary  guardianship  over  the  infant  industry  was 
alluded  to  before. 

Business  went  so  well  that  the  shop  outgrew  its  housing 
in  a  few  years,  and  new  quarters  had  to  be  provided.  The 
Board  of  Directors  acquired  the  corner  lot  on  Indiana  Ave. 
and  Miami  St.,  and  a  new  building  was  erected  thereon  with 
a  degree  of  ambition  and  enterprise  that  commands  the 
admiration  of  the  present  generation.  According  to  a  report 
made  to  the  St.  Louis  convention  of  the  Synod  in  1872,  the 
publication  and  the  sales  business  (the  two  enterprises  were 
managed  separately  till  1872)  had  a  gross  turn -over  of 
$111,958.60,  and  had  made  a  profit  of  $56,274.60  in  the  two 
and  two-third  years  ending  April  1,  1872,  an  average  of 
$21,102.98  per  annum.  By  the  way,  the  rate  of  profit  at  that 
time  was  over  50  per  cent,  on  the  sales,  as  compared  with 
to-day's  profit  rate  of  less  than  12  per  cent,  gross.  It  is 
interesting  to  observe  that  among  the  considerations  that 
engaged  the  attention  of  that  1872  convention  were  claims 
for  cancelation  of  "old"  accounts  of  some  of  the  firm's 
customers  which  were  declined  because  the  fathers  wisely 
saw  —  though  they  did,  in  the  end,  make  an  exception  with 
one  customer  —  "that  there  might  be  no  end  to  this  sort  of 
thing"  if  a  precedent  were  set.  There  were  also  orders  issued 
to  buy  better  paper  and  do  better  binding.  The  principal 
resolution  of  this  convention  was  to  accept  the  plant  officially 
(with  a  small  debt),  to  unite  the  book  agency  and  the  manu- 
facturing plant  under  one  management,  to  relieve  the  old 
board  and  elect  a  new  board  of  seven,  Synod's  treasurer  to 
be  a  member  of  the  same.  It  was  also  understood  that  the 
DireMorium  proceed  to  house  the  business  in  a  building 
amply  large  to  take  care  of  the  present  and  the  future,  part 
of  the  plan  again  being  that  some  of  the  surplus  room  of  the 
new  edifice  was  to  be  used  as  living-room  for  the  seminary 
students. 

The  building  on  Indiana  Ave.  and  Miami  St.  was  com- 
pleted in  1874.  The  cost  was  $20,964.13,  about  one-half  of 
which  remained  a  debt  for  a  few  years.  In  the  Lutheraner 
of  June  15,  1874  (p.  91),  report  was  made  that  the  new  build- 


298  PUBLICATION    ACTIVITY    OF    THE    MISSOURI    SYNOD. 

ing,  a  brick  structure  of  40X94  feet  and  four  stories  high 
above  the  basement,  was  now  in  full  operation.  The  transfer 
from  the  little  building-  on  Clara  St.  to  the  imposing  new 
factory  was  accomplished  without  any  public  demonstration. 
There  is  one  employee  with  us  to-day  who  "moved  over"  in 
1872.  He  remembers  that  quite  a  little  celebration  took  place, 
however,  among  the  personnel.  The  Lutheraner  in  its  report 
describes  the  equipment.  We  quote:  "The  installation  in- 
cluded a  twenty-four  horse-power  boiler  in  a  special  boiler- 
house  44X26  feet  (torn  down  in  1909  to  make  room  for 
a  dynamo-room  and  a  new  two  hundred  horse-power  boiler 
equipment) ;  there  were  two  job-presses  and  two  cylinder- 
presses  in  the  basement ;  the  store  and  office  on  the  first  floor, 
the  bindery  on  the  second,  the  composing-room  and  stereo- 
type foundry  on  the  third,  while  the  fourth  floor  was  reserved 
for  stocking  and  "drying  the  paper."  The  building  was 
heated  by  steam  and  equipped  with  an  elevator.  All  space 
was  so  completely  required  for  the  needs  of  the  publishing 
firm  that  the  fond  hopes  of  some  of  the  promoters  were  dis- 
appointed —  "no  students  could  be  housed  in  the  building." 

Mr.  M.  C.  Barthel,  who  had  for  several  years  before  been 
the  more  or  less  officially  recognized  "book  agent"  of  Synod, 
was  in  1874  given  charge  of  both  the  manufacturing  and  the 
selling  end  of  the  firm,  the  superintendency  of  the  printing 
and  the  binding  department  being  then  made  answerable  to 
the  Board  through  the  "general  agent,"  which  was  the  official 
title  given  Mr.  Barthel. 

It  is  interesting  and  significant  that  Synod  in  the  1874 
meeting  again  devoted  much  of  its  time  to  such  details  as 
the  quality  of  materials  and  workmanship  of  the  product, 
insisting  on  the  best;  it  also  insisted  on  "market  prices,"  by 
which,  as  other  remarks  show,  it  meant  that  Concordia  prices 
should  meet,  and  not  exceed,  the  prices  of  competing  books. 
At  the  same  time  the  wish  was  emphatically  expressed  that 
book-dealers  should  be  allowed  a  liberal  (25  to  33  y3  per  cent.) 
discount  on  Concordia's  line,  in  order  to  stimulate  a  wider 
distribution  of  its  productions.  In  spite  of  all  this,  however, 
increasing  revenue  was  manifestly  expected  from  the  firm, 


PUBLICATION    ACTIVITY    OF    THE    MISSOURI    SYNOD.  299 

though  it  was  never  the  expressed  design  that  Synod's  publi- 
cation business  should  be  operated  for  the  sole  or  principal 
purpose  of  profit. 

From  1878  to  1881  Synod  tried  the  plan  of  having  two 
non-resident  directors  on  the  Board,  enlarging  the  member- 
ship to  nine.  The  workings  of  the  new  arrangement  do  not 
seem  to  have  been  satisfactory.  In  1878  Mr.  Louis  Lange 
definitely  withdrew  from  the  superintendency  of  the  plant, 
after  having  served  almost  continuously  for  ten  years  in  at 
least  an  advisory  capacity.  Mr.  Conrad  Erbe,  who  had  served 
as  foreman  under  Lange  for  a  while,  but  who  resigned  in 
favor  of  Mr.  Niedner,  was  definitely  appointed  foreman, 
which  position  he  held  till  he  died  in  1902,  after  thirty  years 
of  service.  His  assistant,  Mr.  Phil  Ruehl,  the  first  apprentice 
of  the  synodical  print-shop,  succeeded  him.  Under  Louis 
Lange,  whose  official  title  was  Faktor,  the  first  beginnings  of 
a  bindery  were  made  when  in  1872  the  former  contract- 
binder,  Mr.  Finck,  was  bought  out.  The  equipment,  pur- 
chased for  $3,000,  must  have  been  very  meager,  however,  even 
measured  by  the  standards  of  1872,  for  Mr.  Wm.  Becktold 
declined  the  foremanship  because  "it  might  harm  his  reputa- 
tion as  a  master  binder"  to  be  in  charge  of  so  inadequate  an 
equipment.  This,  however,  was  before  the  building  of  1874 
was  erected.  In  1873  Mr.  B.  Otto  took  charge  and  was  not 
ashamed  of  his  job.  He  was  succeeded  in  1898  by  Mr.  John 
A.  Meier,  familiarly  known  as  "Goldmeier,"  because  previous 
to  his  foremanship  he  had  for  many  years  been  in  charge 
of  the  gilt-edge  work  in  the  bindery. 

The  commodious  quarters  again  grew  inadequate,  and  in 
the  Board  minutes  of  August  11,  1880,  the  first  hint  of  an 
annex  building  was  given,  the  plans  being  submitted  for 
approval  four  weeks  later.  But  the  plans  were  not  executed 
as  room  was  gained  by  selling  the  stereotyping  outfit,  which 
had  outgrown  its  usefulness.  But  in  1882  a  narrow  (16X80 
feet)  two-story  annex  was  added  on  the  Indiana  Ave.  front. 
This  provided  fairly  enough  room  till  the  annex  building 
first  suggested  in  1882  was  finally  erected  in  the  summer  of 
1887.    The  old  smoke-stack  was  replaced  at  the  same  time  by 


300  PUBLICATION    ACTIVITY    OF    THE    MISSOURI    SYNOD. 

a  new  one.  The  whole  structure  cost  $14,160.75,  as  reported 
in  the  February  meeting  of  1888.  A  new  engine  was  installed 
in  1888. 

In  May,  1890,  we  find  the  Board  again  talking  of  ex- 
pansion, apparently  somewhat  perplexed  as  to  growing  across 
the  street  or  across  the  alley.  Largely  because  the  owner  of 
the  property  across  the  alley  asked  a  rather  high  price,  they 
decided  to  put  up  with  the  discomfort  of  a  disconnected  plant, 
and  bought  the  Outley  property  across  Miami  St.  for  ware- 
house purposes,  but  it  was  sold  again  in  1892  at  a  slight 
advance,  and  they  paid  the  owner  of  what  is  now  the  Jefferson 
Ave.  corner  even  a  higher  price  than  had  first  been  asked, 
$6,000  for  95X122  feet. 

The  contract  for  the  office-building  was  let  on  June  28, 
1893,  Synod's  treasurer  (E.  F.  W.  Meier)  being  rather  opposed 
to  the  venture  on  account  of  the  high  cost.  The  price  was 
$23,570.77. 

The  incorporation  of  the  firm,  which  had  been  discussed 
before  then,  both  in  and  outside  the  Board,  was  effected  on 
May  28,  1891,  the  first  officers  of  the  Board  being  Bev.  C.  L. 
Janzow,  president,  Kev.  C.  F.  Obermeyer,  secretary,  and  M.  C. 
Barthel,  treasurer  and  general  agent.  A  few  months  later 
Mr.  Martin  Tirmenstein  was  elected  assistant  manager.  He 
succeeded  Mr.  Barthel  as  manager  on  November  17,  1891. 
The  Board  had  much  trouble  during  this  year,  and  for  some 
time  thereafter,  to  determine  the  amount  of  the  loss  which 
was  sustained  by  the  firm  through  the  dishonest  practises  of 
two  of  its  trusted  employees,  and,  after  it  was  determined 
with  reasonable  accuracy,  to  secure  indemnity  from  the  guilty 
party. 

In  1895,  on  February  27,  the  silver  jubilee  of  the  firm  was 
celebrated.  Rev.  E.  A.  Brauer,  the  only  surviving  member  of 
the  seminary  faculty  of  1870,  delivered  the  sermon,  and 
a  celebration  followed  in  the  "new  building."  In  this  year 
started  the  Concordia  Magazine,  a  venture  which  was  hardly 
within  the  scope  of  the  firm's  work,  a  popular  magazine. 
The  enterprise  was  doomed  to  failure  from  the  start,  even 
though  the  purpose  was  lofty  enough  —  to  supplant  doubtful 


PUBLICATION    ACTIVITY    01     THE     MISSOURI    SYNOD.  301 

or  harmful  popular  literature  by  instructive  and  entertaining 

literature  written  and  edited  from  a  Christian  view-point. 
The  great  mass  of  the  public  does  not  want  Christian  litera- 
ture, and  therefore  will  not  support  an  undertaking  of  this 
sort.  The  minority  that  does  support  it  is  so  insignificant 
that  the  circulation,  compared  with  that  of  an  unchristian 
or  non-Christian  publication,  not  only  fails  to  attract  adver- 
tisers, but  necessarily  causes  the  subscription  price,  even  if 
sold  without  a  view  to  profit,  to  mount  to  heights  that  must 
be  considered  preposterous.  Concordia  Magazine  was  finally 
changed  to  the  Young  Lutherans'  Magazine,  which  is  now 
serving  an  excellent  purpose  without  presuming  to  reach  out 
for  a  clientele  through  the  news-stands. 

After  the  splendid  success  achieved  at  the  Chicago 
World's  Fair,  an  exhibit  of  the  firm's  product  was  also  made 
at  the  Buffalo  Pan-American  Exposition  in  1900,  and  subse- 
quently in  1904  at  the  St.  Louis  World's  Fair,  where  the 
highest  prize  and  award  was  given  to  Concordia  Publishing 
House  for  excellence  of  material  and  workmanship.  Never- 
theless, when  in  later  years  San  Francisco  and  San  Diego 
were  considered,  the  management  was  of  the  opinion  that 
the  publicity  obtained  through  exhibiting  in  this  way  was 
not  commensurate  with  the  cost  of  properly  staging  the 
exhibit. 

An  important  resolution  was  passed  in  1905,  when,  after 
almost  a  year's  deliberation,  the  first  typesetting  machine  was 
installed.     Now  there  are  seven  in  constant  use. 

On  March  10,  1907,  Mr.  Tirmenstein  resigned  the  man- 
agership, and  the  present  writer  was  elected  his  successor, 
taking  charge  on  March  18. 

Early  in  1911  the  need  for  additional  room  for  manufac- 
ture and  for  storage  became  painfully  apparent,  and  during 
the  summer  and  fall  of  that  year  the  lot  left  partly  vacant 
in  1892  wTas  built  upon,  and  the  old  factory  building  on 
Miami  St.,  considerably  remodeled,  a  built-in  garage  being 
part  of  the  structure  (in  1911  the  firm  bought  its  first 
automobile  truck).  The  whole  cost  of  these  improvements 
amounted  to  slightly  over  $60,000. 


302  PUBLICATION    ACTIVITY    OF    THE    MISSOURI    SYNOD. 

From  a  $3,000  investment  it  has  grown  to  a  book  value  of 
nearly  $800,000,  an  increase  of  267  times  its  original  size  in 
fifty-two  years,  an  average  increase  of  500  per  cent,  per  annum. 
In  personnel  it  has  grown  from  four  employees  to  127;  in 
area  occupied,  from  a  few  hundred  square  feet  to  a  little  over 
three  acres  of  floor  space;  in  output,  from  a  few  thousand 
sheets  per  annum  to  about  three  million  sheets,  from  a  few 
hundredweight  to  forty  carloads  annual  product.  It  has  not 
grown  in  profit  rate.  The  first  few  years  showed  a  profit 
rate  of  over  50  per  cent,  on  the  total  sales,  while  its  present 
profit  rate  is  less  than  one-fourth  that  much,  though  the  sales 
have  increased  about  sixteenfold. 

The  policy  of  management  has  remained  practically  un- 
changed in  the  entire  history  of  the  House.  Synod  reserves 
for  itself  the  ultimate  control  of  its  publishing  house,  and 
at  every  delegate  convention  three  or  four  men  are  elected  to 
serve  as  directors.  For  the  sake  of  convenience  in  doing 
business  the  firm  is  operated  as  an  incorporated  stock 
company.  There  are  but  seven  stockholders  (the  directors), 
who,  however,  do  not  have  the  stock  (twenty-eight  shares 
each)  issued  in  their  name  until  they  have  endorsed  an 
assignment  of  any  personal  interest  or  benefit  to  Synod. 
The  stock  certificates  are  not  held  by  the  stockholders,  but 
are  kept  in  Synod's  safe-deposit  box,  and  the  dividends  are 
paid,  not  to  the  stockholders,  but  to  Synod's  treasurer.  It  is 
difficult  to  conceive  an  arrangement  by  which  Synod's  in- 
terests and  rights  could  be  more  completely  safeguarded  with- 
out seriously  hampering  proper  commercial  and  industrial 
expedience. 

While  the  Board  is  in  complete  charge  of  the  business 
and  all  its  details  (subject  to  a  synodical  audit,  however, 
and  also  subject  to  the  approval  of  Synod's  president  and 
Board  of  Directors),  the  management  is  dependent  on  the 
St.  Louis  Seminary  Faculty's  censorship  for  all  theological 
and  religious  publications  (which  is  practically  all  its  work) 
and  on  certain  special  boards  and  committees  for  censorship 
and  approval  of  other  publications.     The  editorial  staff  is 


PUBLICATION    ACTIVITY    OF    TDK    MISSOURI    SYNOD.  303 

mofetly  Synod's  own  choice,  and  if  not  directly   chosen,   is 
subject  to  the  approval  of  synodical  boards  or  officers. 

There  are  now  published  and  distributed  from  this  office 
the  following  professional  magazines:  Lehre  und  Wehre 
(founded  1855),  a  theological  monthly  of  32  octavo  pages, 
mostly  in  the  German  language;  Magazin  fuer  Ev.-Luth. 
Homiletik  (founded  in  1877),  a  homiletic  monthly  of 
32  pages,  German  and  English,  a  professional  magazine 
devoted  to  pastoral  theology  and  homiletics;  the  Lutheran 
School  Journal  (succeeding  the  Ev.-Luth.  Schulblatt,  which 
was  founded  in  1865),  a  32-page  monthly,  both  German  and 
English,  for  parochial  school  teachers  as  well  as  for  pastors 
who  teach  school  (the  proceeds  of  this  magazine  and  of  the 
Homiletic  Magazine  are  used  by  Synod's  Board  of  Sup- 
port for  the  benefit  of  Synod's  superannuated  pastors  and 
teachers) ;  the  Theological  Monthly,  which  succeeds  the 
Theological  Quarterly,  founded  in  1897  and  current  as 
Quarterly  until  December,  1920,  when  its  form  and  the  fre- 
quency of  publication  were  changed  to  a  32-page  monthly. 

The  official  papers  published  are  the  Lutheraner,  founded 
in  1844,  a  16 -page,  9X12  German  fortnightly,  and  the 
Lutheran  Witness,  the  same  general  style  and  size  as  Der 
Lutheraner  in  the  English  language.  In  1882  the  Witness 
was  founded  by  the  Northern  Conference  of  Ohio,  with 
Eev.  C.  A.  Erank  as  editor,  who,  before  the  completion  of  its 
second  volume,  when  it  was  threatened  with  extinction,  con- 
tinued the  publication  at  his  own  risk.  In  1888  the  paper 
was  taken  over  by  the  English  Conference  of  Missouri  and 
Other  States,  and  later  by  the  English  Synod  of  Missouri, 
and  issued  by  the  American  Lutheran  Publication  Board, 
which,  upon  the  amalgamation  of  the  English  with  the 
German  Missouri  Synod  in  1911,  was  absorbed  by  Concordia 
Publishing  House.  The  1912  volume  of  the  Lutheran 
Witness  was  the  first  to  be  published  by  Concordia  Pub- 
lishing House,  the  current  volume  being  41. 

The  House  publishes  four  juveniles:  Young  Lutherans' 
Magazine,  founded  in  1902  as  successor  to  the  Concordia 
Magazine,  which  had  been  issued  from  1896  to  1901.     It  is 


304  PUBLICATION    ACTIVITY    OF    THE    MISSOURI    SYNOD. 

a  16 -page,  T^XIO1/^,  illustrated  monthly,  designed  prin- 
cipally for  young  people,  just  as  our  German  (in  the  same 
style,  size,  and  general  make-up)  Kinder-  und  Jugendblatt, 
which,  fifty  years  ago,  was  founded  by  Rev.  J.  P.  Beyer 
(being  at  that  time  called  only  Kinderblatt)  as  a  private 
enterprise,  but  has  been  issued  by  Concordia  Publishing 
House  since  1889. 

Fuer  die  Kleinen  (founded  in  1895)  and  Lutheran  Guide 
(founded  in  1892,  published  by  us  since  1912)  are  the  four- 
page  (^y^XlO1^)  illustrated  publications  for  the  little  ones. 

The  Sunday-school  series  of  Concordia  Publishing  House 
now  comprises  the  following  issues:  Primary  Leaflets,  in 
conjunction  with  which  Concordia  Picture  Roll  is  used; 
Junior  and  Senior  Division,  Bible  Class,  and  Lesson  Helps. 

Though  not  strictly  a  periodical,  the  Kalender  and  Annual 
should  be  mentioned  in  this  connection.  These  are  year- 
books, the  former  German,  the  1921  issue  being  the  fifty-first 
volume;  the  latter  English,  published  in  1921  for  the  eleventh 
time.  The  combined  circulation  of  the  two  books  is  over 
125,000  per  annum.  The  Statistical  Year -Book  and  the 
synodical  reports  are  also  in  a  way  periodical  publications  of 
considerable  importance. 

The  book  publications  of  this  synodical  concern  may  be 
classed  in  four  principal  groups  —  service,  devotional,  pro- 
fessional, and  school-books.  In  the  service  group  there  are 
the  books  of,  and  on,  forms  of  the  church  service,  foremost 
among  which  are  the  hymnals  in  both  the  German  and  the 
English  language.  The  German  hymn-book  printed  orig- 
inally by  and  for  Trinity  Lutheran  Church,  has  been  in 
almost  general  use  throughout  the  Missouri  Synod  from  the 
very  beginning.  A  few  years  ago  it  was  republished  with 
additional  hymns,  but  otherwise  it  was  hardly  changed. 
There  is  still  a  large  demand  for  this  book,  last  year's  total 
sales  in  all  sizes  and  styles  amounting  to  29,484  copies.  The 
German  Agende,  or  book  of  forms,  is  as  widely  distributed, 
though  not  as  many  copies  by  far  are  required.  This  ven- 
erable Agende  is  now  being  republished  in  a  somewhat 
amended  and  modernized  form  (as  to  shape  and  phraseology). 


PUBLICATION    ACTIVITY   OF   THE    MISSOURI    SYNOD.  305 

The  English  Agenda  follows  the  German  in  most  respects,  in 
some  respects  slightly  returning  to  forms  honored  by  usage 
antedating  the  Missouri  Synod.  It  is  very  probably  the  most 
widely  used  English  Lutheran  liturgy  and  ritual.  Of  Eng- 
lish hymnals  there  are,  unfortunately,  several,  the  original 
hymnal  of  the  English  "Missouri"  Synod  (since  1911  the 
English  District  of  the  parent  body),  the  missionary  hymnal 
(202  hymns),  first  published  by  Concordia  in  1895,  and  the 
general  standard,  the  hymn-book  compiled  by  a  committee  of 
the  former  English  "Missouri"  Synod  and  completed  by 
Concordia  Publishing  House  after  the  English  Synod  joined 
the  mother  synod  in  1911.  Of  all  English  hymnals,  including 
also  the  Sunday-school  Hymnal  of  the  American  Lutheran 
Publication  Board  (the  official  publishers  of  the  former 
English  Synod,  absorbed  by  Concordia  Publishing  House  in 
1912),  the  sales  during  1920  amounted  to  56,620. 

In  the  devotional  group  the  first  place  is  accorded  to 
Bibles.  The  German  Bible  was  originally  published  by 
Trinity  Congregation  in  St.  Louis.  In  the  course  of  years 
Concordia  Publishing  House  printed  this  Bible  for  the 
society,  and  finally  accepted  the  gift  of  the  publication  rights 
from  the  society  on  condition  that  the  popular  edition  should 
always  be  sold  practically  at  cost,  a  condition  which  is  being 
carried  out  most  conscientiously  by  the  firm.  It  publishes 
quite  a  few  editions  of  its  own,  and  markets  a  large  number 
of  special  editions  produced  by  other  publishers.  The  greatest 
undertaking  in  this  group  is  now  in  progress,  viz.,  a  popular 
commentary  on  the  whole  Bible.  The  first  volume  of  this 
important  work  by  the  Kev.  Paul  E.  Kretzmann,  M.  A., 
Ph.  D.,  issued  from  the  press  in  December,  1921.  It  is 
hoped  that  the  entire  work  will  be  completed  by  1923. 
A  German  commentary  on  the  Bible,  known  as  the  Alt  en- 
burger  Bibelwerlc,  revised  in  1900,  has  been  on  the  market 
for  many  years  and  is  still  regarded  as  a  standard  in  its 
class.  Of  devotional  books  proper  there  is  a  goodly  number 
in  both  languages,  and  some  of  the  earliest  publications  of 
this  character  are  still  popular. 

Very  many  titles  of  a  professional  nature  were  published 

EBENEZER.  20 


306  THE  JUBILEE   IN    1872. 

and  are  still  being  published,  such  as  special  texts  on  theology, 
systematic  aifd  pastoral,  and  books  for  professional  teachers 
in  religious  schools.  Then  there  is  the  long  list  of  school- 
books  of  which  the  firm,  in  spite  of  the  necessity  of  accom- 
modating the  parish-school  curricula  to  local  public  school 
standards  and  texts,  sells  tens  of  thousands  annually. 

In  addition,  Concordia  Publishing  House  does  the  ever- 
increasing  volume  of  official  printing  for  Synod  and  an  appre- 
ciable amount  of  job  printing  for  individual  churches  and 
societies. 


The  Jubilee  in  1872. 

Rev.  Martin  Walker,  Buffalo,  N.  Y. 

Synod  having  been  organized  in  1847,  the  Silver  Jubilee 
was  due  to  be  celebrated  in  1872.  Most  of  the  founders  and 
organizers  of  Synod  were  still  alive  after  twenty-five  years, 
and  to  them  the  very  day  of  organization  meant  so  much 
that  the  convention  of  1872  was  moved  forward  into  April, 
so  that  the  exact  birthday,  April  26,  might  be  celebrated  as 
a  day  of  joy  with  services  of  praise  to  the  great  Head  of  the 
Church.  Accordingly  the  Lutheraner  of  February  15  pub- 
lished the  first  notice,  calling  Synod  to  convene  in  St.  Louis 
from  April  26  to  May  7,  in  accordance  with  resolutions 
adopted  by  the  four  District  synods. 

The  joyous  expectancy  that  throbbed  in  the  hearts  of 
Synod's  members  found  expression  in  a  poem  published  in 
the  Lutheraner  of  April  1  by  Pastor  J.  P.  Beyer,  then  in 
Pittsburgh,  later  one  of  the  Vice-Presidents  of  Synod.  The 
joy  of  the  pious  Israelite  who  sang :  — 

I  was  glad  when  they  said  unto  me, 

Let  us  go  into  the  house  of  the  Lord. 

Our  feet  shall  stand  within  thy  gates, 

O  Jerusalem  — 

animated  the  hundreds  of  pastors  and  teachers  and  professors 
and  lay  delegates  who  made  the  pilgrimage  to  St.  Louis  by 
rail  and  steamer  and  canal-boats  in  a  day  when  travel  was 


THE   JUBILEE    IN    1872.  307 

associated  with   no   small  degree  of  inconvenience  and  dis- 
comfort. 

The  Eastern  and  Central  Districts  had  requested  Presi- 
dent Walther  to  invite  two  prominent  pastors  in  Germany 
to  attend  Synod  as  guests,  the  above  Districts  guaranteeing 
expenses,  to  wit:  Pastor  Harms,  Director  of  the  Missionary 
Institute  in  Hermannsburg,  and  Pastor  Brunn,  Director  of 
the  Proseminary  in  Steeden,  Hessen-Nassau,  in  which  school 
many  young  men  received  their  collegiate  training  prepara- 
tory to  entering  the  higher  classes  of  our  college  and  thence 
into  our  seminary  at  St.  Louis.  To  their  own  and  Synod's 
regret,  both  men  had  to  decline  the  generous  invitation. 

Under  date  of  May  14  (see  Lutheraner,  June  15)  Pastor 
Brunn  wrote  Professor  Walther  that  in  a  quiet  way  April  26 
had  been  observed  in  the  Proseminary,  and  that  a  larger  cele- 
bration was  coupled  wTith  their  mission-festival  on  April  28. 
The  theme  of •  Pastor  Brunn's  festival  address  was:  "God's 
Wondrous  Providence  as  We  Behold  it  in  the  Lutheran 
Church  of  North  America,  More  Particularly  in  the  Missouri 
Synod's  Existence  of  Twenty-five  Years." 

And  Pastor  F.  Buhland,  who  had  just  gone  to  Germany 
as  a  representative  of  our  Synod  to  strengthen  the  hands  of 
the  brethren  of  the  Free  Church,  wrote  under  date  of  April  15 
(see  Lutheraner,  May  15)  :  "Most  hearty  greetings  and  con- 
gratulations we  send  to  Synod  for  its  jubilee  on  the  26th. 
Yes,  indeed,  Missouri  may  rejoice  and  celebrate.  For  it 
stands  as  a  glorious  memorial  of  divine  grace  and  mercy,  as 
a  gracious  light  set  on  a  hill,  whose  shining  brings  joy  to  two 
hemispheres.  May  God  preserve  and  advance  His  wTork  and 
grant  that  there  may  be  a  large  and  grateful  appreciation  of 
the  great  things  God  has  done  in  making  Missouri  a  witness 
of  the  truth  in  this  day  of,  lies,  errors,  and  deceptions." 

There  can  be  no  doubt  that  the  St.  Louis  synod  of  1872 
was  a  happy,  enthusiastic,  and  richly  blessed  convention. 
And  it  may  well  be  that  individual  congregations  and  con- 
ferences celebrated  the  Jubilee  in  various  cities.  And  yet, 
to  our  surprise  wTe  find  no  reference  whatever  in  Lehre  und 
Welire  to  the  Jubilee  (compared  with  a  report  of  seven  pages 


308  THE   JUBILEE    IN    1872. 

on  the  Detroit  Convention  of  1920).  And  even  in  the 
Lutheraner  (which  to-day  gives  over  almost  a  whole  issue  to 
such  a  Jubilee)  we  find  no  mention  of  the  Jubilee  or  the 
convention,  after  the  preliminary  notices,  excepting  a  brief, 
five-inch  editorial  comment  by  Professor  Walther,  from  which 
we  quote  the  essential  part:  "On  our  recent  convention  at 
St.  Louis  we  would  report,  for  the  benefit  of  those  who  could 
not  attend,  that  it  was  truly  what  had  been  intended  — 
a  grand  celebration.  The  Lord  gave  grace  to  the  convention 
to  remember  with  great  joy  His  unspeakable  mercies  and 
unitedly  to  thank  and  praise  Him  for  all  the  blessings  which 
He  in  His  grace  and  faithfulness  has  showered  upon  us  in 
the  past  twenty-five  years." 

Probably  the  chief  reason  why  our  synodical  papers  at 
that  time  refrained  from  publishing  reports  on  the  synod  was 
that  not  only  every  pastor  and  every  teacher,  but  also  a  very 
large  proportion  of  congregational  members  bought  and 
studied  the  full  official  report. 

From  this  report  we  learn  that  the  opening  service,  a  real 
festival  service,  took  place  in  Trinity  Church,  St.  Louis,  on 
the  morning  of  April  26,  and  that  the  regular  sessions  were 
held  in  the  large  hall  of  the  Mercantile  Library.  The  official 
attendance  was :  245  voting  pastors,  126  advisory  pastors  and 
professors,  168  teachers,  and  181  lay  delegates.  In  addition, 
many  pastors  and  teachers  from  near-by  places  and  many 
St.  Louis  members  attended  the  sessions  and  services. 

The  statistical  tables,  included  in  the  report,  show  the 
following  membership  of  Synod  in  1872 :  — 

Congregations 
Voting  Advisory        Belonging 

District.  Pastors.  Pastors.  to  Synod. 

Western 102  85  107 

Northern    00  25  80 

Central  59  12  68 

Eastern 45  18  55 

275  140  310 

Also  175  congregations  not  yet  belonging  to  Synod. 

The  tables  reveal  a  total  of  72,120  souls  in  the  Synod,  of 
whom  20,416  were  voting  members.     There  is  no  record  of 


THE    JUBILEE    IN     1872.  309 

communicant  members.     At  that  time  church  statistics  had 
not  gained  their  present-day  significance. 

Though  we  have  practically  no  historical  material  on 
what  may  be  called  the  human  side  of  this  first  Jubilee 
Synod,  yet  the  spirit  that  dominated  that  convention,  and 
the  standard  of  teaching  and  practise  in  the  Synod  are  clearly 
apparent  from  three  valuable  documents  that  are  left  us: 
(1)  The  opening  sermon  by  President  Walther  (who  at  that 
time  was  not  yet  spoken  of  as  "Dr.,"  not  receiving  the  degree 
until  1878).  This  sermon  is  published  in  the  volume  entitled 
Brosamen.  (2)  Vice-President  Brohm's  address  in  opening 
the  first  business  session,  which  was  inadvertently  omitted 
from  the  report  and  thereupon  published  in  the  Luther aner. 
(3)  The  doctrinal  theses  by  Pastor  Brohm,  with  comments, 
published  in  the  report. 

Professor  Walther's  Sermon. 

After  striking  a  jubilant  note  with  reference  to  the 
Te  Deum  that  had  just  been  sung,  the  preacher  set  his  con- 
gregation to  thinking  upon  the  cause  for  rejoicing.  He 
warded  off  the  thought  of  self-glorification,  confessing  his 
own  and  his  colaborers'  unworthiness,  and  declaring  with 
David:  "Not  unto  us,  0  Lord,  not  unto  us,  but  unto  Thy 
name  give  glory,  for  Thy  mercy  and  Thy  truth's  sake."  He 
then  announced  his  text,  "Take  not  the  Word  of  Truth 
utterly  out  of  my  mouth;  for  I  have  hoped  in  Thy  judg- 
ments," Psalm  119,  43,  with  the  theme  and  parts  as  follows : 
The  Preservation  of  Our  Synod  for  Twenty-five  Years  in  the 
Word  of  Truth  a  Sufficient  Cause  for  Our  Jubilee  This  Day. 
With  God's  help  I  propose  to  show :  1.  That  our  Synod,  from 
its  organization  twenty-five  years  ago  to  this  day,  has  been 
preserved  in  the  Word  of  Truth;  2.  Why  just  this  fact  is  so 
good  a  reason  for  to-day's  Jubilee;  3.  What  kind  of  celebra- 
tion ours  must  be,  according  to  God's  Word,  in  order  to  be 
pleasing  to  Him.  In  his  first  part  the  preacher  referred  to 
the  fact  that  in  the  constitution  adopted  twenty-five  years 
previous  the  reception  and  continuance  of  a  congregation  in 
the  Synod  was  made  absolutely  conditional  upon  these  two 


310  THE   JUBILEE    IN    1872. 

provisions:  (1)  acknowledgment  of  the  Sacred  Scriptures  of 
the  Old  and  New  Testaments  as  the  written  Word  of  God 
and  the  only  rule  and  norm  of  faith  and  life;  (2)  acceptance 
of  all  the  Symbolical  Books  of  the  Evangelical  Lutheran 
Church  as  the  pure  and  unadulterated  declaration  and  expo- 
sition of  this  divine  Word.  Such  subscription  to  the  Scrip- 
tures and  to  Lutheran  Confessions  was,  however,  not  regarded 
as  sufficient.  The  Word  of  Truth  was  not  only  to  be  found 
in  Synod's  hands,  as  a  book-possession ;  it  must  be  in  Synod's 
mouth,  as  a  confession  of  the  inner  attitude  of  the  heart. 
"I  believed,  therefore  have  I  spoken."  Synod  for  twenty-five 
years  has  been  obedient  to  the  apostolic  injunction:  "Keep 
that  which  has  been  committed  unto  thee,"  and:  "Contend 
for  the  faith  once  delivered  to  the  saints."  In'  proof  whereof 
the  preacher  gave  a  resume  of  Synod's  doctrine,  as  taught 
in  its  institutions  and  expounded  from  its  pulpits,  and 
showed  this  doctrine  to  be  in  conformity  with  the  Scriptures 
and  the  earliest  Christian  teaching,  as  well  as  with  Luther 
and  his  colaborers,  as  laid  down  in  the  Confessions  of  the 
Church  and  the  Eeformation. 

In  the  second  part  of  his  discourse  the  professor  first 
quoted  Scripture  and  then  pointed  to  history  to  show  that  it 
is  not  within  the  power  of  man  to  arrive  at  or  to  hold  divine 
truth;  that  men  have  ever  conceived  and  propagated  error; 
that  a  knowledge  of  saving  truth  and  true  faith  are  the  gifts 
of  the  Holy  Spirit ;  and  that  He  alone  can  move  the  believer 
to  confess  and  retain  truth  unadulterated.  Coming  then  to 
the  record  of  the  Missouri  Synod,  the  preacher  said :  — 

"But  if  to  receive  and  retain  the  truth  of  God's  Word  has 
ever  been  beyond  human  reason  and  strength,  then  this  was 
surely  the  case  at  the  time  of  the  founding  of  our  Synod  and 
throughout  the  period  of  its  existence.  Those  who  twenty- 
five  years  ago  organized  this  Synod  grew  up  under  the  in- 
fluence of  rationalism  and  heterodoxy  (in  Germany) ;  and 
most  of  them  were  caught  in  the  unbelief  of  their  day  or  at 
least  in  various  false  teachings.  Now,  how  did  it  come  about 
that  in  that  awful  time,  when  the  voice  of  truth  was  almost 
silenced,  all  of  these  young  men  were  delivered  from  error, 


THE    JUI5ILEE    IN     1872.  311 

led  to  perceive  the  truth  and  to  make  our   and  the   same 
avowal  to  abide  in  the  truth,  without  wavering,  unto  their 
last  breath?     Again,  what  happened  when  our  Synod  began 
to  give  testimony  to  the  pure  truth?    From  thai  very  moment 
on  till  this  day  our  Synod  has  had  to  battle  ceaselessly  with 
old    and   new   enemies   of   our    Church,   who    seem  to   have 
gathered  here  from  all  parts  of  the  world  into  one  vast  army. 
We  have  had  to  battle  with  the  unbelief  and  the  mockery  of 
our  day,  which  under  the  cry  of  freedom  and  progress  seeks 
utterly  to   destroy  religion   and  morals,   Church  and   State 
all  divine  and  human  ordinances.     We  have  had  to  battle 
with  the  spirit  of  religious   unionism,   which   is  pervading 
all  Christendom  like  a  pest,  throttling  at  its  very  inception 
all  love  for  pure  truth.     We  have  had  to  battle  with  the 
fanaticism  of  enthusiastic  sects.     We  have  battled  with  the 
impertinent  assumptions  of  an  antichristian  papacy  that  is 
ever  growing  bolder  and  bolder.    We  have  battled  with  a  new- 
type  Lutheranism  that  has  been  corrupted  through  rational- 
istic, unionistic,  sectarian,  and  Eomanizing  teachings,  prin- 
ciples, laws,  and  practises.    Yes,  we  have  had  to  contend  with 
false  spirits  in  our  own  midst,    How,  then,  did  it  come  to  pass 
that  our  Synod,  amid  such  conflicts,  under  ceaseless  bitter 
attacks   and  lurking  temptations,  yet  like   a   frail  tempest- 
tossed  vessel  was  not  wrecked,  but  kept  her  course,  having 
now  for  a  quarter  century  continued  unwaveringly  in  the  old 
doctrine   of  the  old  true    Church?  — I   ask,   How   was   this 
brought  to  pass? 

"Ah,  surely,  that  was  not  the  result  of  our  penetrative 
insight,  nor  the  reward  of  our  fidelity;  that  was  the  free  gift 
of  Him  of  whom  it  is  written:  'Not  many  wise  men  after 
the  flesh,  not  many  mighty,  not  many  noble,  are  called :  but 
God  hath  chosen  the  foolish  things  of  the  world  to  confound 
the  wise ;  and  God  hath  chosen  the  weak  things  of  the  world 
to  confound  the  things  which  are  mighty ;  and  base  things  of 
the  world,  and  things  which  are  despised,  hath  God  chosen, 
yea,  and  things  which  are  not,  to  bring  to  naught  things  that 
are:  that  no  flesh  should  glory  in  His  presence.'  1  Cor.  1, 
26 — 29.     What?     May  we  not,  shall  we  not,  must  we  not 


312  THE    JUBILEE    IN    1872. 

rather  on  this  day  rejoice  and  give  thanks,  praise  and  glorify 
God? 

"Yet  now  I  seem  to  hear  all  our  enemies  say  sneeringly: 
'Yes,  yes,  "Reine  Lehre,"  "pure  doctrine,"  "orthodoxy"  — 
that's  it,  and  that's  about  all  you  glory  in.  Vainglory!' 
But,  my  brethren,  let  them  mock  us  if  they  will;  by  such 
mockery  they  reveal  of  what  manner  of  spirit  they  are. 
Surely  theirs  is  a  different  spirit  from  David's,  who,  after 
beseeching  God  not  to  take  the  Word  of  Truth  from  his 
mouth,  at  once  adds :  'For  I  have  hoped  in  Thy  judgments.' 
These  judgments,  these  pronouncements  of  God,  in  other 
words,  this  pure  doctrine  of  the  divine  Word,  that  was  the 
only  hope  of  his  soul. 

"And  so  has  it  ever  been  with  all  the  true  children  and 
servants  of  God.  For  what  is  r  reine  Lehre"?  Pure  doctrine 
is  the  pure  Word  of  God,  the  pure  bread  of  life  eternal,  the 
pure  seed  of  the  children  of  the  Kingdom,  a  pure  fountain 
of  faith  and  love,  a  pure  well  of  divine  comfort,  in  a  word, 
it  is  the  clean,  sure,  and  straight  way  to  Christ  and  into 
heaven.  Truly  pure  doctrine,  then,  is  more  precious  than 
silver  and  gold,  sweeter  than  honey  and  the  honeycomb, 
stronger  than  sin,  death,  devil,  and  hell,  more  than  heaven 
and  earth.  And  pure  doctrine  is  never  an  idle  or  dead  thing : 
from  it,  and  from  it  alone,  flows  spiritual,  Christian,  divine 
life.  Even  among  the  sects,  what  spiritual  life  there  is,  is 
the  fruit  only  of  pure  doctrine  so  far  as  it  is  taught;  all 
errors  among  them  are  merely  germinating  seeds  of  a  spir- 
itual and  eternal  death.  Wherever  there  is  purity  of  doc- 
trine, there  will  be  found  miracles  of  divine  grace,  according 
to  the  promise :  'The  Word  that  proceedeth  out  of  My  mouth 
shall  not  return  unto  Me  void,  but  shall  accomplish  that 
which  I  please,  and  shall  prosper  in  the  thing  whereto 
I  sent  it.' " 

Referring  then  to  the  results  of  Luther's  preaching  of 
pure  doctrine,  Walther  points  with  evident  humility  to  the 
visible  accomplishments  of  this  pure  doctrine  in  the  Missouri 
Synod,  and  closes  this  part  of  his  discourse  with  the  excla- 
mation:   "Even  now  God  lets  us  see  such  rich  fruit  of  our 


THE   JUBILEE    IN    1872.  313 

planting  and  watering  that  we  must  now  already,  if  we 
would  not  be  damnably  ungrateful,  exclaim :  'The  Lord  hath 
done  great  things  for  us,  whereof  we  are  glad.' " 

Having  thus  justified  the  jubilee  spirit  of  the  occasion, 
the  eloquent  preacher  set  forth,  in  the  closing  part  of  his 
sermon,  the  spirit  that  must  dominate  the  celebration  if  this 
was  to  be  well  pleasing  to  the  Lord.  First,  he  declared,  all 
glory  must  be  given  alone  to  God,  since  He  alone  in  His 
grace  has  kept  Synod  for  twenty-five  years  in  the  Word  of 
Truth;  and  then,  looking  to  the  future,  the  members  of 
Synod  must  be  deeply  in  earnest,  as  was  David,  in  praying, 
"Take  not  the  Word  of  Thy  truth  utterly  out  of  my  mouth." 

Conscious  of  his  obligations  as  president  of  Synod,  the 
preacher,  in  a  passage  surcharged  with  pathos,  pointed  to 
signs  of  oncoming  lukewarmness,  of  the  passing  of  the  first 
love  in  the  congregations,  and  sorrowfully  added :  "Even  our 
ministry  is  no  more  what  it  was  twenty-five  years  ago," 
asking,  however,  to  be  excused  from  furnishing  the  sad 
evidence.  Quoting  Luther's  memorable  and  prophetic  state- 
ment about  the  pure  Gospel's  passing  from  place  to  place 
like  a  rain,  but  seldom  remaining  for  more  than  two  genera- 
tions, the  preacher  yet  bade  his  hearers  be  cheerful  as  to  the 
future,  remembering  that  the  grace  of  God  had  wrought,  and 
would  yet  work,  mighty  miracles.  Calling  upon  preachers 
and  hearers,  teachers  and  pupils,  men  and  women,  old  and 
young,  to  unite  in  a  sacred  confederation  and  to  declare  with 
David :  "I  have  sworn,  and  will  perform  it,  that  I  will  keep 
Thy  righteous  judgments,"  the  preacher  fervently  prayed :  — 

Lord  Jesus  Christ,  with  us  abide, 
For  round  us  falls  the  eventide; 
Let  not  Thy  Word,  that  heavenly  light, 
For  us  be  ever  veiled  in  night. 

In  these  last  days  of  sore  distress 
Grant  us,  dear  Lord,  true  steadfastness, 
That  pure  we  keep,  till  life  is  spent, 
Thy  holy  Word  and  Sacrament. 

He  then  concluded  with  this  glowing  doxology :  "Thanks, 
praise,  glory,  honor,  and  worship  be  to  the  Father,  the  Son, 
and  the  Holy  Ghost,  to-day  here  in  the  dust,  but  hereafter, 


314  THE   JUBILEE    IN    187^ 

in  yonder  world,  with  all  the  choirs  of  angels  and  archangels 
and  the  triumphant  congregation  of  all  the  blessed  and 
perfected  saints  at  the  great  jubilee  of  heaven,  world  without 
end.     Amen!     In  Jesus'  name,  Amen!" 

Vice-President  Brohm's  Address. 

In  opening  the  business  sessions  on  April  27,  Vice- 
President  Brohm  spoke  as  follows :  — 

"Our  honorable  President  [Prof.  C.  F.  W.  Walther],  fear- 
ing that  yesterday's  jubilee  sermon  might  prove  so  great 
a  strain  on  him  that  he  could  not  without  injury  to  his 
health  open  the  sessions  of  Synod,  has  requested  me  to  take 
his  place  to-day.  May  I  then  be  permitted  to  address  you  as 
the  words  come  from  my  heart. 

"We  all  certainly  must  realize  that  to-day  we  are  opening 
the  most  important  convention  of  our  Synod  in  25  years. 
Surely  all  present  join  me  in  saying  from  our  hearts:  'The 
Lord  hath  done  great  things  for  us,  whereof  we  are  glad.' 
As  we  look  back  to-day  over  the  25  years  of  the  existence  of 
our  Synod,  we  are  reminded  of  the  parable  of  the  mustard- 
seed.  Matt.  13,  31.  32.  There  Jesus  says :  'The  kingdom  of 
heaven  is  like  to  a  grain  of  mustard-seed,  which  a  man  took 
and  sowed  in  his  field ;  which  indeed  is  the  least  of  all  seeds ; 
but  when  it  is  grown,  it  is  the  greatest  among  herbs,  and 
becometh  a  tree,  so  that  the  birds  of  the  air  come  and  lodge 
in  the  branches  thereof.' 

"The  kingdom  of  God  makes  a  small,  apparently  weak 
beginning;  but  despite  all  obstacles  it  spreads  and  grows 
into  a  tree  under  whose  shade  immortal  souls  find  refuge. 
This  is  true  of  the  Kingdom  as  a  whole,  so  also  of  its  com- 
ponent parts.  That  indeed  is  one  of  the  distinguishing  marks 
of  a  work  that  is  divine  and  not  human.  Human  enterprises 
often  make  a  big  show'  at  the  start,  but  their  progress  is 
poor,  and  the  end  is  miserable.  God's  work,  however,  takes 
a  modest  beginning,  but  has  a  blessed  continuance  and 
progress  that  cannot  be  hindered  by  all  the  powers  of  hell. 

"To  prove  this  from  general  church  history  would  carry 
us  too  far.     But  if  it  be  permissible  to  compare  small  things 


THE    JUBILEE    IN    1872.  315 

with  great,  we  may  say  that  the  parable  of  the  mustard-seed 
finds  application  to  our  Synod.  When  our  Synod  was 
organized  on  April  26,  1847,  there  were  present  only  12  voting 
pastors  with  lay  delegates  from  their  congregations,  and  also 
12  advisory  pastors  and  candidates;  to-day  their  number  has 
risen  to  450.  Then  our  synodical  members  were  scattered 
here  and  there  over  G  States;  now  25  States  and  Canada  are 
represented.  In  every  one  of  the  large  cities  we  have  one  or 
more  congregations.  Then  there  were  but  a  few  parish  school 
teachers;  to-day  we  have  over  230  in  our  Synod.  The  only 
institution  which  we  had  at  that  time  for  training  ministers 
was  still  in  its  early  stages  of  development;  in  fact,  it  was  so 
insignificant  that  it  scarcely  could  lay  claim  to  the  name 
Gymnasium  (college)  or  seminary.  Under  the  blessing  of  the 
Most  High  our  Synod  now  possesses  three  pearls,  one  college, 
one  theological  seminary  and  one  teachers'  seminary,  in 
which  400  young  men  are  being  trained  to  become  preachers 
or  teachers.  At  that  time  our  Synod  occupied  a  solitary  and 
lonesome  position,  looked  at  askance,  or  even  despised,  by 
other  church-bodies;  to-day  we  are  in  fraternal  relationship 
with  five,  partly  large,  bodies.  Immigration  from  Germany 
has  in  the  last  twenty-five  years  taken  on  such  proportions  as 
to  have  become  a  matter  of  world  history;  and  our  Synod 
has  followed  this  immigration  step  by  step,  as  a  true  servant, 
ever  seeking  to  bring  the  bread  of  life  to  the  scattered 
brethren  of  the  faith  in  the  desert  of  this  great  western 
country. 

"True,  we  cannot  deny  that  other  church-bodies  have  also 
had  a  tremendous  growth  in  the  past  twenty  or  thirty  years. 
However,  what  distinguishes  us  from  them  is  the  pure,  un- 
adulterated confession  of  the  Lutheran  faith.  That  is  the 
very  heart  of  our  Synod ;  that  is  the  golden  chain  that  binds 
us  together;  that  is  the  banner  about  which  we  rally;  that 
is  the  goal  toward  which  we  ever  strive.  In  this  confession 
God  Almighty  has  hitherto  preserved  us;  therein  He  has 
established  us  through  varied  trials  and  experiences. 

"In  view  of  these  facts  we  must  to-day  exclaim:  'Not 
unto  us,  O  Lord,  not  unto  us,  but  unto  Thy  name  give  glory, 


316  THE    JUBILEE    IN    1872. 

for  Thy  mercy  and  for  Thy  truth's  sake.'  If  we  were 
gathered  here  to-day  to  take  honor  for  ourselves  or  for  any 
man,  or  in  self-esteem  to  lift  ourselves  above  other  synods, 
then  God's  curse  would  rest  upon  our  convention;  then  we 
should  have  the  awful  prospect  of  seeing  our  work,  so  well 
begun,  come  to  an  inglorious  end  like  the  tower  of  Babel, 
under  the  curse  of  God,  who  resisteth  the  proud. 

"If,  on  the  contrary,  conscious  of  our  own  nothingness 
and  unworthiness,  we  are  convinced  that  our  Synod  is  God's 
own  work,  and  that  God  has  hitherto  poured  out  His  inde- 
scribable blessing  over  us,  —  then  the  question  very  naturally 
comes  to  us:  What  can  and  must  we  do  that  this  blessing 
shall  come  upon  our  children  when  we  elders  shall  soon  lay 
down  our  heads  ?  —  To  this  end  theses  have  been  prepared, 
which  may  serve  as  a  basis  for  fraternal  discussion,  should 
Synod  be  pleased  to  take  up  this  matter. 

"May  our  almighty  and  merciful  God  fill  us  with  His 
Spirit  of  truth  and  concord,  that  this  convention  may  mark 
a  stage  from  which  we  may  safely  continue  our  churchly 
pilgrimage!" 

Vice-President  Brohm's  Theses. 

What  task  have  we  to  perform  that  the  blessings  which 
God  in  the  past  twenty-five  years  has  poured  out  over  us  be 
not  dissipated  by  us,  but  rather  be  handed  down  to  our 
descendants? 

I.  What  are  these  blessings  ? 

(1)  That  in  a  day  of  general  apostasy  from  the  Lutheran 
faith  and  of  many  schisms  within  the  Lutheran  Church, 
there  still  exists  among  us  unity  in  the  pure  Lutheran 
doctrine,  with  an  absence  of  all  papistic  and  unionizing 
tendencies. 

(2)  A  constant,  uninterrupted  growth  of  our  Synod  in 
membership,  without  any  political  coercion,  or  overriding  of 
conscience,  or  any  earthly  interests  as  inducements  to  join 
us;  and  a  consequent  growing  influence  of  our  Synod  upon 
immigrants  of  our  faith. 


THE   JUBILEE    IN    1872.  317 

(3)  The  prosperous  condition  of  our  educational  institu- 
tions for  the  training  of  pastors  and  teachers. 

(4)  The  blessed  condition  of  our  parish-school  system, 
so  that  our  children  need  not  be  turned  over  to  the  irreligious 
public  schools. 

(5)  A  treasure  of  sound,  orthodox  books,  making  it  pos- 
sible for  Christians  desiring  to  grow  in  knowledge  to  do  so, 
and  also  to  have  Christian  family  devotions. 

(6)  Church-papers  which  under  God's  blessing  have  been 
instrumental  in  developing  the  inward  and  outward  growth 
of  our  Synod. 

(7)  Fraternal  and  harmonious  cooperation  with  four  like- 
minded  Lutheran  synods. 

"Not  unto  us,  O  Lord,  not  unto  us,  but  unto  Thy  name 
give  glory  for  Thy  mercy  and  for  Thy  truth's  sake." 

II.  What  are  the  dangers  of  dissipating  (forfeiting)  these 
blessings?  That  such  dangers  also  beset  us  we  may  learn 
from  — 

(1)  The  prophecies  of  Scripture,  which  tell  us  of  the 
common    dangers    of    all    periods:     Acts  20,  29.  30:     "For 

1  know  this,  that  after  my  departing  shall  grievous  wolves 
enter  in  among  you,  not  sparing  the  flock.  Also  of  your  own 
selves  shall  men  arise,  speaking  perverse  things,  to  draw  away 
disciples  after  them."  Matt.  13,  25 :  "But  while  men  slept, 
his  enemy  came  and  sowed  tares  among  the  wheat,  and  went 
his  way."  And  more  particularly  of  the  latter  days,  1  Tim.  4, 
1.  2 :  "Now  the  Spirit  speaketh  expressly  that  in  the  latter 
times  some  shall  depart  from  the  faith,  giving  heed  to 
seducing  spirits  and  doctrines  of  devils;  speaking  lies  in 
hypocrisy;    having  their  conscience  seared  with  a  hot  iron." 

2  Tim.  3, 1.  2 :  "This  know  also,  that  in  the  last  days  perilous 
times  shall  come.  For  men  shall  be  lovers  of  their  own  selves, 
covetous,  boasters,  proud,  blasphemers,  disobedient  to  parents, 
unthankful,  unholy."  2  Pet.  3,  3 :  "Knowing  this  first,  that 
there  shall  come  in  the  last  days  scoffers,  walking  after  their 
own  lusts."  Matt.  24, 11. 12 :  "And  many  false  prophets  shall 
rise,   and  shall  deceive  many.     And  because  iniquity  shall 


318  THE    JUBILEE    IN    1872. 

abound,  the  love  of  many  shall  wax  cold."  Luke  18,  8: 
"Nevertheless  when  the  Son  of  Man  cometh,  shall  He  find 
faith  on  the  earth  ?"  1  Thess.  5,  3 :  "For  when  they  shall  say, 
Peace  and  safety,  then  sudden  destruction  cometh  upon  them, 
as  travail  upon  a  woman  with  child;  and  they  shall  not 
escape." 

(2)  The  fulfilment  of  these  prophecies  in  the  history  of 
the  Christian  Church:  the  post-apostolic  period,  the  period 
following  Luther's  death,  and  the  Thirty  Years'  War. 

(3)  Two  memorable  declarations  of  Luther:  (a)  from 
his  sermon  on  the  Epistle-lesson  (2  Cor.  6,  1 — 10)  for  the 
First  Sunday  in  Lent;  (b)  from  his  Letter  to  the  Mayors 
and  Aldermen  of  all  the  Cities  of  Germany  in  oehalf  of 
Christian  Schools* 

III.  What  is  our  task,  in  order  that  this  blessing  be  not 
dissipated,  but  handed  down  to  our  descendants  ? 

We  must  squarely  face  this  most  important  question 
because  of  the  debt  of  gratitude  we  owe  to  God,  because  of 
the  watchfulness  demanded  by  the  dangers  that  beset  us, 
and  because  of  our  love  to  our  children  and  posterity. 


*  "Let  us  consider  the  wretchedness  of  our  former  condition, 
and  the  darkness  in  which  we  were  enveloped.  I  believe  Germany 
has  never  heard  so  much  of  the  Word  of  God  as  at  the  present 
time;  history  reveals  no  similar  period.  If  we  let  the  gracious 
season  pass  without  gratitude  and  improvement,  it  is  to  be  feared 
that  we  shall  suffer  still  more  terrible  darkness  and  distress.  My 
dear  countrymen,  buy  while  the  market  is  at  your  door;  gather 
the  harvest  while  the  sun  shines  and  the  weather  is  fair;  use 
the  grace  and  Word  of  God  while  they  are  near.  For  know  this, 
that  the  Word  and  grace  of  God  are  like  a  passing  shower,  which 
does  not  return  where  it  has  once  been.  The  divine  favor  once 
rested  upon  the  Jews,  but  gone  is  gone;  now  they  have  nothing. 
Paul  brought  the  Gospel  into  Greece;  but  gone  is  gone;  now 
they  have  the  Turks.  Rome  and  Italy  once  enjoyed  its  blessings; 
but  gone  is  gone;  now  they  have  the  Pope.  And  the  German 
people  must  not  think  that  they  will  always  have  it;  for  in- 
gratitude and  neglect  will  banish  it.  Therefore  seize  it  and  hold 
it  fast  whoever  can;    idle  hands  will  have  an  evil  year," 


i  ill.    JUBILEE    IX     IS7J.  .",1  !) 

(1)  In  general:  We  must  be  on  our  guard  againsl 
ingratitude  on  account  of  which  the  fountain  of  grace  is 
stopped;  against  self-esteem  and  boastfulness,  whereby  God 
is  provoked  to  wrath  and  to  destroy  what  has  been  built; 
and  also  against  satiety,  stinginess,  and  ungodly  living. 

(2)  More  specifically :  — 

(a)  The  ministers  must  watch  not  only  over  their  cong  le- 
gations, but  also  over  themselves;  hold  the  mystery  of  the 
faith  in  a  pure  conscience;  prepare  their  sermons  with  due 
diligence;  exercise  pastoral  care  conscientiously  and  in  an 
evangelical  spirit;  not  display  a  spirit  of  lordship  over  the 
congregations;  continue  the  diligent  study  of  the  Scripture 
as  well  as  of  the  writings  of  our  orthodox  fathers ;  maintain 
among  themselves  the  unity  of  the  spirit  in  the  bond  of 
peace;  conduct  no  business  on  the  side,  whereby  their  sacred 
office  could  suffer;  not  change  pastorates  light-heartedly  or 
from  selfish  motives;  nor  by  their  conduct  cause  the  holy 
Gospel  to  be  despised  in  their  congregations. 

The  same  task,  relatively,  is  imposed  upon  the  teachers 
in  our  lower  and  higher  schools. 

(b)  The  congregations  and  their  members  must  not 
merely  receive  the  Gospel  in  word,  but  in  demonstration  of 
the  Spirit  and  of  power;  establish  and  maintain  Christian 
day-schools ;  exercise  admonition  and  discipline  in  a  fraternal 
and  evangelical  spirit;  not  suffer  secret  orders  to  invade  the 
congregation;  be  liberal  in  support  of  Synod's  institutions 
and  the  poor. 

(c)  Our  educational  institutions  must  develop  not  only 
studiousness,  but  also  a  Christian  spirit  in  their  students; 
the  study  of  the  ancient  as  well  as  modern  classics  must  ever 
be  safeguarded  with  Christian  critique. 

(d)  Our  theological  papers  must  continue  the  exposition 
and  defense  of  pure  Lutheran  doctrine ;  and  in  the  necessary 
polemics  they  must  preserve  a  truly  Christian  character. 

(e)  Synod,  as  a  whole,  must  keep  aloof  from  all  union- 
istic  tendencies;  on  the  other  hand,  Synod  must  with  all 
diligence  and  patience,  forgetting  all  selfish  interests,  seek 
to  cultivate  the  spirit  of  unity  with  all  like-minded  Lutheran 


320  THE  jubilee  in  1872. 

synods,  in  order  that  by  harmonious  cooperation  the  interests 
of  the  kingdom  of  God  in  America  be  advanced.  Moreover, 
as  Synod  becomes  stronger,  it  must  make  more  generous  pro- 
visions for  the  English  language,  in  the  parish-schools  as 
well  as  in  the  colleges,  that  our  members  may  be  better 
equipped  in  a  larger  sphere  to  fulfil  their  heavenly  calling 
of  being  a  light  in  the  Lord  and  that  they  thus  also  as 
Christian  citizens  may  help  to  promote  the  welfare  of  our 
country. 

IV.  The  results.  —  What  results  our  endeavors  in  per- 
forming this  task  may  have  upon  our  future  generations, 
God  alone  knows.  It  is  for  us  to  do  our  part,  never  to  become 
discouraged,  and  in  earnest  prayer  to  commit  the  results  to 
God.  Whether  the  time  of  God's  grace  is  yet  to  be  consider- 
ably extended  over  this  Western  land,  with  its  many  German 
immigrants,  or  whether  the  return  of  Christ  in  glory  will 
soon  make  an  end  of  all  earthly  things,  —  that  is  hidden  in 
God's  counsels.  Whether  the  Lord  come  to-day  or  to-morrow, 
may  we  be  found  as  good  and  faithful  servants ! 

Now,  after  half  a  century,  as  we  read  the  sermon  of 
Walther,  the  address  made  by  Brohm,  and  the  theses,  to- 
gether with  the  reported  discussion  of  the  same,  we  are  deeply 
impressed  with  the  sturdy  orthodoxy  of  our  fathers,  their 
unswerving  loyalty  to  the  divine  Word,  and  their  holy  de- 
termination to  continue  unto  the  end  "to  contend  for  the 
faith  once  delivered  to  the  saints."  In  these  documents  we 
find  much  holy  joy,  but  no  sinful  pride;  much  glorying  in 
God,  but  no  boasting  of  self;  keen  alertness  to  besetting 
dangers,  but  also  calm  confidence  in  the  greater  power  of 
Christ's  saving  Gospel.  We  find  the  forward  look,  seeking 
to  measure  future  responsibilities  by  present  opportunities. 
Through  it  all  we  behold  a  heaven-born  zeal  to  work  while 
it  is  day,  before  the  night  cometh. 

As  Elijah's  mantle  fell  upon  Elisha,  so  may  the  faith  and 
love,  the  courage  and  confidence,  the  zeal  and  self-sacrifice  of 
our  fathers  come  upon  us  of  the  third  and  later  generations ! 
Faith  of  our  fathers,  holy  faith, 
We  will  be  true  to  thee  till  death. 


THE  ORGANIZATION  OF  THE  BYNODICAL   CONFERENCE.         321 

The  Organization  of  the  Synodical  Conference. 

Prof.  A.  W.  Meyer,  Winfield,  Kans. 

"Inasmuch  as  a  number  of  Lutheran  synods  in  America 
are  about  to  form  a  confederation  to  be  known  as  the 
Synodical  Conference,  in  conformity  with  a  constitution 
drafted  for  this  purpose,  it  will  not  be  deemed  out  of  place 
nor  unimportant  publicly  to  state  the  reasons  why  these 
synods  do  not  connect  with  one  of  the  general  church-bodies 
in  this  country  bearing  the  Lutheran  name,  but  instead  feel 
themselves  bound  in  conscience  to  form  a  separate  body. 
To  place  this  project  of  theirs  in  the  right  light  will  appear 
perfectly  in  order,  yea,  a  duty,  in  a  sense,  over  against  those 
not  synodically  connected  with  us,  be  they  friends  or  foes,  so 
as  to  guard  against  misconceptions  or  defamations  from 
the  start." 

These  are  the  introductory  words  of  Dr.  W.  Sihler's  paper, 
read  to  the  assemblage  of  Lutherans  about  to  organize  the 
Synodical  Conference.  It  was  eminently  fit  and  proper  for 
them,  as  Lutheran  Christians,  to  assure  themselves  that  the 
important  step  they  were  about  to  take  was  in  full  accord 
with  the  will  of  God  and  brotherly  love.  Were  they  "en- 
deavoring to  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace"  (Eph.  4,  3),  and  were  they  not  weakening  instead  of 
strengthening  the  Church  by  forming  a  separate  body? 
Questions  such  as  these  were  present  in  their  minds,  and 
are  entered  upon  in  the  paper  referred  to,  and  in  justice  to 
them  we  shall  follow  this  paper  largely  in  rehearsing  their 
reasons  for  forming  a  separate  general  organization,  not 
wishing  to  imply  thereby  that  their  position  differs  in  any 
respect  from  ours  to-day. 

The  Doctor's  line  of  thought  runs  as  follows:  In  the 
first  place,  would  not  the  General  Synod  of  that  day  have 
answered  the  purpose?  This  synod  was  organized  (in  1821) 
at  a  time  of  general  looseness  in  doctrine,  both  in  Europe 
and  America.  It  proved  true  to  the  atmosphere  of  its  origin 
in  its  later  development,  fostering  laxity  in  doctrine  and 
practise  and  even  engaging  in  open  hostility  to  conservative 

EBENEZER.  21 


322         THE   ORGANIZATION    OF    THE   SYNODIC AL    CONFERENCE. 

Lutheranism.  The  Lutheran  name  is  indeed  held  to,  but 
theological  inferences  resulting  from  the  name  are  denied. 
Her  synods  and  pastors  (at  ordination)  are  pledged  on  the 
non-committal  statement  that  "the  fundamental  doctrines"  of 
the  Word  of  God  are  taught  in  the  Augsburg  Confession 
"in  a  manner  substantially  correct."  This  pledge  is  further 
weakened  by  not  enumerating  or  defining,  the  "fundamental 
doctrines."  In  the  year  1845  the  General  Synod  sent  an 
official  document  to  Germany,  wherein  they,  in  a  manner 
unabashed,  with  great  majority,  avowed  themselves  as  being 
in  accord  with  the  Evangelical  Church  (unierte  Kirche)  in 
most  doctrinal  questions,  declared  they  were  not  to  be  classed 
"old-Lutheran"  (that  being  behind  the  times),  and  that 
Luther's  peculiar  view  on  the  bodily  presence  in  the  Lord's 
Supper  had  long  since  been  abandoned.  Many  have  been 
the  conferences  and  conventions  of  this  general  body  within 
the  fifty  years  of  its  existence,  but  nowhere,  in  discussions 
or  resolutions,  do  we  find  even  a  trace  of  fidelity  to  the 
Lutheran  Confessions,  or  an  attempt  to  stay  the  overweening 
tendencies  of  the  times  to  wipe  out  doctrinal  differences. 
Synods  which,  by  adopting  the  Definite  Platform,  had 
rejected  the  Augsburg  Confession  were  tolerated  in  their 
organization  (Verband),  and  overtures  for  union  were  made 
to  an  evangelical  {unierte)  church-body.  Their  church- 
publications  and  institutions  of  learning  naturally  reflected 
and  propagated  the  same  lax  views  and  tendencies. 

Obviously  our  fathers  could  not  unite  with  the  General 
Synod.     How  about  the  General  Council? 

Those  familiar  with  the  history  of  the  American  Lutheran 
Church  will  recall  that  the  General  Council,  organized  in 
1867  and  constituting  a  number  of  synods,  seceded  from  the 
General  Synod  as  a  protest  against  looseness  in  doctrine  and 
practise.  Our  fathers  admit:  "While  we  might  find  fault 
with  some  details  of  the  Council's  constitution,  we  frankly 
admit  that  we  are  perfectly  satisfied  with  the  doctrinal 
basis  officially  adopted  by  that  body,  and  could  enter  into 
affiliation  with  the  Council  on  this  basis."  A  confession  is 
not  to  be  a  dead  letter,  however,  but  a  power  in  the  Church, 


THE  ORGANIZATION  OF   THE  SYNODICAL   CONFERENCE.         323 

directing  and  permeating  it,  so  that  her  doctrine  and  prac- 
tise are  a  reflex  of  her  confession.  However,  this  was  not  the 
case  with  the  Council.  They  received  the  Iowa  Synod  into 
their  connection,  as  an  advisory  member,  without  inquiring 
into  its  position  on  the  Lutheran  Symbols  and  tolerating  its 
"open  questions"  in  matters  doctrinal.  Furthermore,  while 
the  Council  protested  against  the  General  Synod's  practise  of 
open  communion  and  pulpit-fellowship  with  non-Lutherans 
and  withdrew  for  that  reason,  it  is  itself  delinquent  in  this 
respect,  failing  to  exercise  proper  doctrinal  discipline  when 
such  is  plainly  called  for.  Secretism  and  millenarianism  are 
tolerated,  yea  at  times  defended.  We  ask  them,  In  what 
relation  does  the  authority  of  our  Symbols  stand  to  the 
authority  of  Scripture  ?  How  about  "open  questions"  ?  Give 
us  a  definition,  doctrinally,  of  the  Church,  the  Ministry, 
Church  Government,  the  Antichrist.  How  about  serving 
congregations  composed  of  Lutherans  and  Eef ormed  ?  A  defi- 
nite and  full  understanding  must  be  arrived  at  on  these  and 
other  questions  of  moment,  before  we  could  join  hands,  con- 
scientiously, with  the  Council. 

The  same  objections,  virtually,  bar  the  way  to  a  closer 
union  with  the  General  Synod  South.  While  it  is  refreshing 
to  find  voices  raised  for  conservative  Lutheranism,  and  while 
it  is  encouraging  to  meet  with  doctrinal  discipline  (though 
not  always  along  Scriptural  lines),  it  is,  on  the  other  hand, 
a  deplorable  fact  that  revivals  and  protracted  meetings  are 
common,  and  that  open  communion  and  pulpit-fellowship  are 
frequent. 

Without  surrendering  doctrines  and  principles  vital  to 
confessional  Lutheranism,  Dr.  Sihler  observes,  we  obviously 
could  not  unite  or  amalgamate  with  any  of  the  general  bodies 
named.  Nor  could  we  consistently  invite  them  to  our  altars 
and  pulpits,  and  otherwise  fraternize,  while  maintaining 
a  separate  church  organization.  This  would  be  a  living  con- 
tradiction. It  would  be  wrong  to  squander  time  and  means 
in  separate  synodical  machinery,  if  we  could  commune  at 
the  same  table,  worship  at  the  same  altar,  and  listen  to  the 
same  pastor.      Furthermore,   to   ignore   vital   differences    in 


324         THE   ORGANIZATION   OF    THE   SYNODICAL    CONFERENCE. 

doctrine  and  practise  is  directly  contrary  to  God's  Word. 
"How  can  two  walk  together  except  they  be  agreed?" 
Amos  3,  3. 

a)  Teachers  must  he  true  in  doctrine,  and  absolutely  sure 
they  are  right.  Our  Lord  says :  "Whosoever  shall  break  one 
of  these  commandments  and  shall  teach  men  so,  he  shall 
be  called  the  least  in  the  kingdom  of  heaven."  Matt.  5, 19. 
"Teaching  them  to  observe  all  things  whatsoever  I  have 
commanded  you."    Matt.  28,  20. 

Paul  uses  the  strong  words:  "Though  we  or  an  angel 
from  heaven  preach  any  other  gospel  unto  you  than  that 
which  we  have  preached  unto  you,  let  him  be  accursed." 
In  order  that  his  words  might  not  be  misunderstood,  he 
repeats :  "If  any  man  preach  any  other  gospel  unto  you  than 
that  ye  have  received,  let  him  be  accursed."  Gal.  1,  8.  9. 
Comp.  1  Tim.  4, 16. 

Read  the  penalties  which  Moses  imposes  on  false  teachers 
Deut.  13,  6  fT.,  and  the  threats  God  utters  against  them. by 
His  prophet  Jeremiah  (23,  28—32). 

b)  In  fact,  false  teachers  are  not  to  be  tolerated.  We  are 
to  beware  of  false  prophets,  Matt.  7,  15,  and  to  avoid  them, 
Rom.  16,  17.  Such  only  as  continue  in  His  Word  are 
acknowledged  by  Him,  John  8,  31,  for  only  they  recognize 
His  voice,  John  10,  27,  and  continue  steadfastly  in  His  doc- 
trine, Acts  2,  42.  He  that  "brings  not  this  doctrine"  should 
not  be  received  into  our  house,  nor  should  we  bid  him 
Godspeed,  2  John  10,  but  he  is  to  be  rejected  as  a  heretic, 
Titus  3, 10. 

c)  Preachers  are  to  be  trustworthy  guides.  Not  like 
children  are  they  to  be  tossed  to  and  fro  and  carried  about 
with  every  wind  of  doctrine.  Eph.  4, 14.  Indeed,  they  are  to 
"speak  as  the  oracles  of  God."  1  Pet.  4, 11.  Paul  does  not 
want  to  be  classed  with  such  as  "corrupt  the  Word  of  God," 
he  is  conscious,  when  preaching,  of  speaking  "in  the  sight  of 
God."   2  Cor.  2, 17. 

d)  In  view  of  the  above,  if  we  are  "all  to  speak  the  same 
thing,"  if  we  are  to  be  "perfectly  joined  together  in  the  same 
mind  and  in  the  same  judgment,"  how  could  we  join  hands 


THE  ORGANIZATION  OF   THE   SYNODICAL   CONFERENCE.         325 

with  such  as  are  at  variance  with  us?  Our  Confessional 
Books  fully  harmonize  with  this  view.  The  Seventh  Article 
of  the  Augsburg  Confession,  often  referred  to  in  this  con- 
nection, reads : — 

"Also  they  teach  that  one  holy  Church  is  to  continue 
forever.  But  the  Church  is  the  congregation  of  saints  (the 
assembly  of  all  believers),  in  which  the  Gospel  is  rightly 
taught  (purely  preached),  and  the  Sacraments  rightly  ad- 
ministered (according  to  the  Gospel).  And  unto  the  true 
unity  of  the  Church,  it  is  sufficient  to  agree  concerning  the 
doctrine  of  the  Gospel  and  the  administration  of  the  Sacra- 
ments. Nor  is  it  necessary  that  human  traditions,  rites,  or 
ceremonies,  instituted  by  men,  should  be  alike  everywhere; 
as  St.  Paul  saith :  'There  is  one  faith,  one  Baptism,  one  God 
and  Father  of  all.'  "    ( Jacobs's  Edition.) 

This  is  supplemented  by  the  Tenth  Article  of  the  Formula 
of  Concord:  "We  believe,  teach,  and  confess  also  that  no 
Church  should  condemn  another  because  one  has  less  or  more 
external  ceremonies  not  commanded  by  God  than  the  other, 
if  otherwise  there  is  agreement  among  them  in  doctrine  and 
all  its  articles,  as  also  in  the  right  use  of  the  holy  Sacra- 
ments, according  to  the  well-known  saying:  "Disagreement 
in  fasting  does  not  destroy  agreement  in  faith." 

The  position  our  Confessions  take  is  clearly  this:  Cere- 
monies and  institutions  originated  by  man  are  matters  of 
Christian  liberty;  in  such  there  may  be  differences  of 
opinion  and  divergence  in  practise.  But  the  Gdspel  must 
be  "preached  unanimously  according  to  the  pure  under- 
standing," etc.  Again,  "there  must  be  agreement  in  doctrine 
and  all  its  articles."  Hence  in  all  doctrines  clearly  taught 
in  the  Bible  unity  must  prevail.  It  is  not  agreeable  to  the 
flesh  to  be  called  a  separatist.  This  our  fathers  of  the 
Reformation  also  experienced;  for,  says  the  Booh  of  Concord 
in  the  "Treatise  on  the  Power  of  the  Pope" :  "It  is  a  hard 
thing  to  want  to  separate  from  so  many  countries  and  people 
and  maintain  a  separate  doctrine.  But  here  stands  God's 
command  that  every  one  shall  be  separate  from,  and  not  be 
agreed  with,  those  who  teach  falsely,"  etc. 


326         THE  ORGANIZATION  OF   THE  SYNODIC AL    CONFERENCE. 

Dr.  Sihier,  as  spokesman,  concluded  by  saying  that  his 
brethren  are  very  willing  to  continue  colloquies  and  meetings 
with  representatives  of  the  synods  mentioned,  looking  to 
a  removal  of  difficulties  and  obstacles  so  as  to  form  a  God- 
pleasing  general  union  of  all  Lutheran  bodies  in  this  country, 
"that  we  may  with  one  mind  and  one  mouth  glorify  God, 
even  the  Father  of  our  Lord  Jesus  Christ."   Rom.  15,  6. 

To  the  above  summary  of  Dr.  Sihler's  paper  we  add  the 
remark  that  the  synods  of  the  Synodical  Conference  were 
not  the  only  ones  to  object  to  an  alliance  on  unscriptural 
grounds.    About  the  year  1840  the  Tennessee  Synod 

"Resolved,  That  we  cannot  recognize  the  General  Synod 
as  an  Evangelical  Lutheran  body,  inasmuch  as  they  have 
departed  from  the  doctrines  and  practises  of  the  Lutheran 
Church. 

"Resolved,  That  under  present  circumstances  we  have  no 
inclination  whatever  to  unite  with  them,  except  they  return 
once  more  to  the  primitive  doctrine  and  usages  of  the 
Lutheran  Church." 

In  fine,  let  us  not  unionize,  but  unify,  and  we  shall,  with 
God's  grace,  meet  with  success '  in  proportion  to  the  loyal 
effort  we  put  forth. 


The  first  incentive  given  to  the  organizing  of  the  Synod- 
ical Conference  was  an  action  taken  by  the  Eastern  District 
of  the  Joint  Synod  of  Ohio,  convening  in  Youngstown,  O., 
in  June  l£70.     It  was  there 

"Resolved,  That  we  acknowledge  the  Evangelical  Lutheran 
Synod  of  Missouri,  Ohio,  and  Other  States  as  an  orthodox 
evangelical  Lutheran  synod. 

"Resolved,  That  our  Joint  Synod  be  asked  to  take  like 
action,  and  so  inform  the  Missouri  Synod  officially. 

"Also,  That  Joint  Synod  be  requested  to  appoint  a  com- 
mittee to  represent  our  Synod  at  the  next  session  of  the 
Missouri  Synod." 

Owing,  undoubtedly,  to  this  recommendation  of  the 
Eastern  District,  the  Ohio  Synod  at  its  convention  at 
Dayton,  O.,  in  October,  1870,  appointed  a  committee  with 


THE  ORGANIZATION   OF   Till:   SYNODlCAL    CONFEBEN(  I..  327 

instructions  to  confer  with  similar  committees  to  be  ap- 
pointed by  synods  of  the  same  confession,  looking  to  a  closer 
union  and  cooperation  in  the  work  of  the  Lord. 

The  synods  approached  (which  all  took  favorable  action) 
were  those  of  Missouri,  Wisconsin,  Illinois  (later  the  Illinois 
District  of  the  Missouri  Synod),  and  the  Norwegian  Synod. 
Their  representatives  met  in  Chicago,  in  January  of  1871, 
in  the  congregation  of  Rev.  Beyer.  The  main  result  of  their 
deliberations,  conducted  with  utmost  cordiality,  was  the  draft 
for  the  proposed  union,  published  in  the  synodical  church- 
papers  soon  after.  This  draft,  or  outline,  was  to  be  sub- 
mitted to  the  synods  at  their  next  session,  for  an  expression 
of  opinion,  or  for  amendments.  (The  synods  in  question  so 
acted.)  Since,  however,  the  Joint  Synod  of  Ohio  and  the 
Missouri  Synod  would  not  meet  until  1872,  these  representa- 
tives resolved  to  meet  once  more  in  November,  1871.  The 
attendance  at  this  meeting  was  not  to  be  restricted  to 
members  of  these  committees,  but  a  general  invitation  was 
extended  to  pastors  of  the  synods  interested  to  take  part  in 
the  deliberations. 

At  this  meeting,  conducted  in  Dr.  Sihler's  church  at 
Fort  Wayne,  Ind.,  his  paper,  referred  to,  was  submitted  and 
adopted.  The  attendance  was  very  encouraging;  and  the 
prevailing  tone  was  one  of  praise  to  God  and  of  bright  hopes 
for  the  future  of  our  dear  Church.  By  resolution,  the  synods 
concerned  were  called  upon  to  meet  for  the  organization  and 
first  convention  of  the  Synodical  Conference  in  the  church 
of  Pastor  Bading,  Milwaukee,  July  10—16,  1872.  Dr.  C.  F. 
W.  Walther  preached  the  opening  sermon,  and  by  action  of 
the  Conference  this  sermon  was  printed  in  the  minutes  "in 
lieu  of  an  opening  address."  That  prominence  being  shown 
the  sermon,  we  deem  it  proper  to  give  the  opening  prayer 
and  some  of  the  leading  thoughts. 

The  opening  prayer  was  as  follows :  — 

"It  is  not  the  work  of  man,  O  Lord  Jesus,  it  is  not  our 
work,  but  Thine  alone,  and  due  to  Thy  grace  that  we  are 
assembled  here  to-day  in  unity  of  faith,  knit  together  by  the 
bond  of  love  and  peace.    To  Thee  be  thanks,  praise,  and  bless- 


328         THE   ORGANIZATION   OF   THE  SYNODIC AL   CONFERENCE. 

ings  in  time  and  eternity!  Bnt  Thou  alone,  O  Lord,  who 
hast  begun  in  us  the  good  work,  canst  sustain  it,  crown  it 
with  Thy  blessings,  and  perfect  the  same.  Oh,  we  therefore 
pray  Thee,  who  through  Thy  Word  and  Spirit  hast  caused  us 
to  join  hands  in  advancing  Thy  cause,  we  pray  Thee  do  not 
now  forsake  us,  grant  unto  us  Thy  gracious  presence  at  this 
gathering  and  henceforth,  and  do  Thou  ever  aid  us,  for  with- 
out Thee  we  can  do  naught  but  err,  sin,  and  ruin  Thy  cause. 
Do  Thou  then  work  with  us,  enlighten  us,  sanctify  us, 
strengthen  us,  bless  us,  and  let  a  blessing  proceed  from  all 
our  gatherings,  for  the  welfare  of  our  dear  charges,  for  the 
upbuilding  of  Thy  whole  Church,  for  the  saving  and  salva- 
tion of  many  souls  redeemed  by  Thy  blood,  and  for  the  honor 
of  Thy  great  name.  Lord,  we  prostrate  ourselves  before  Thee 
in  our  prayers,  relying  not  on  our  righteousness,  but  on  Thy 
great  mercy;  hear  us  for  Thy  mercy's  and  Thy  truth's  sake, 
Amen." 

The  venerable  Doctor  preached  on  1  Tim.  4, 16 :  "Take 
heed  unto  thyself  and  unto  the  doctrine;  continue  in  them; 
for  in  doing  this  thou  shalt  both  save  thyself  and  them  that 
hear  thee." 

He  developed  the  thought  —  How  important  it  is  to  make 
the  saving  of  souls  the  one  great  object  of  our  cooperative 
work  in  the  kingdom  of  Christ. 

If  we  keep  this  one  object  steadily  before  us,  we  shall 

1)  Take  heed  unto  ourselves,  lest  selfish  motives  enter 
into  our  common  efforts;    we  shall 

2)  Take  heed  unto  the  doctrine,  lest  we  lack  in  fidelity  to 
the  Word. 

3)  We  shall  "continue  in  them"  (in  our  efforts  to  save 
souls),  and  not  grow  weak  in  the  time  of  trial. 

We  much  regret  that  lack  of  space  prevents  reproduction 
here  of  the  entire  sermon.  When  perusing  it,  one  is  im- 
pressed not  only  with  the  masterly  production,  but  still  more 
with  the  conviction  that  if  the  saving  of  souls  be  made  the 
paramount  issue  and  object  in  all  our  church-work,  be  it 
congregational,  sy nodical,  or  intersynodical,  it  would  be  the 
solution  of  all  seemingly  tangled  problems.  — 


THE  ORGANIZATION   OF   THE  SYNODICAL   CONFERENCE.  320 

Delegates,  ministerial  and  lay,  qualified  from  1.  the  Synod 
of  Ohio  and  Other  States;  2.  the  Synod  of  Missouri,  Ohio, 
and  Other  States;  3.  the  Synod  of  Wisconsin;  4.  the  Nor- 
wegian Lutheran  Synod;  5.  the  Synod  of  Illinois;  6.  the 
Synod  of  Minnesota.  In  addition,  quite  a  number  of  ad- 
visory members  from  the  synods  named  were  present. 

Conference  now  permanently  organized  by  electing  the 
following  officers:  Prof.  C.  F.  W.  Walther,  President;  Prof. 
W.  F.  Lehmann,  Vice-President;  Pastor  P.  Beyer,  Secretary; 
Mr.  J.  Schmidt,  Youngstown,  O.,  Treasurer. 

On  inquiry  it  was  found  that  all  the  several  synods  had 
unanimously  adopted  and  endorsed  that  draft  of  the  consti- 
tution submitted  by  the  committee  of  synodical  represen- 
tatives. 

The  unique  and  interesting  historical  fact  stands  out 
that  the  first  doctrinal  paper  the  Synodical  Conference  took 
up  for  discussion  was  one  by  Prof.  M.  Loy  on  Our  Duty  to 
the  English-speaking  Population  of  This  Country.  Bearing 
in  mind  that  the  composition  of  the  Synodical  Conference 
at  that  time  was  overwhelmingly  German,  and  their  mis- 
sionary interests  wholly  absorbed  by  the  large  influx  of 
immigrants  from  Germany,  it  is  all  the  more  to  their  credit 
that  they  evinced  interest  in  the  topic  of  English  mission - 
work.  They  took  a  timely  and  advanced  view,  as  the  follow- 
ing outline  shows :  — 

First  Thesis:  Our  Evangelical  Lutheran  Church  has, 
without  questio'n,  the  mission  to  proclaim  the  great  deeds  of 
God  in  the  English  language  in  this  country,  for  (1)  she 
would  otherwise  not  comply  with  the  divine  command  to 
preach  the  Gospel  to  all  creatures,  and  (2)  she  would  not 
meet  her  specific  obligation  in  this  country. 

Second  Thesis:  The  Synodical  Conference  is  not  absolved 
of  this  specific  obligation  on  the  ground 

a.  That  she  must  care  for  the  German  and  Scandinavian 
members  of  the  faith,  for  she  is  to  do  the  one  and  not  leave 
the  other  undone;    nor  on  the  assumption 

b.  That  other  denominations  amply  cover  this  field;  for 
the  Church  of  the  pure  "Word,  offering  the  whole  counsel  of 


330         THE  ORGANIZATION  OF   THE  SYNODICAL   CONFERENCE. 

God  for  our  salvation,  can  never  rest  content  with  having 
others  preach  only  parts  of  this  saving  truth;  nor  on  the 
ground 

c.  That,  the  heterodox  having  already  occupied  the  field, 
we,  by  working  in  English,  would  be  accounted  "as  a  busy- 
body in  other  men's  matters."  1  Pet.  4, 15.  We  recognize 
and  respect  the  parish  rights  of  heterodox  congregations 
also,  but  all  souls  beyond  their  pale  must  be  considered 
mission  material.  Nor  are  we  exempted  from  this  obligation 
on  the  ground 

d.  That  certain  other  combinations  of  Lutherans,  so  called, 
exist,  to  whom  such  work  in  English  should  appeal.  We 
cannot  leave  it  to  them,  for  they  disseminate  false  doctrine 
with  disdain,  and  they  show  marked  lethargy  in  prosecuting 
English  mission-work. 

Third  Thesis:  It  is,  therefore,  the  plain  duty  of  our 
synods  to  see  to  it  (a)  that  scattered  fellow-Lutherans  of  the 
English  tongue  be  gathered  into  congregations;  (b)  that  con- 
gregations already  existing  be  built  up,  and  that  those  with- 
out be  reached  by  ministration  in  English. 

Fourth  Thesis:  Hence  it  is  the  further  duty  of  our 
congregations  to  cooperate  in  establishing  truly  Lutheran 
congregations,  wherever  a  prospect,  'even  distant,  appears,  by 
either  giving  financial  aid,  or  by  permitting  free  use  of  their 
churches,  or  by  dismissing  some  of  their  members  to  the 
English  organization. 

Fifth  Thesis:  Wherever  there  is  any  expectation,  either 
of  holding  members  who  might  otherwise  fall  to  the  sects, 
or  of  gaining  such  as  would  otherwise  remain  without,  our 
pastors,  if  at  all  in  a  position  to  do  so,  should  preach  the 
Gospel  also  in  English,  until  those  of  English  tongue  can 
call  a  pastor  of  their  own.  It  follows  that,  in  the  training 
of  our  ministry,  our  seminarists,  whenever  this  is  at  all 
feasible,  should  be  enabled  to  preach  also  in  English. 

Sixth  Thesis:  Since  in  our  times  and  country,  people  do 
very  much  reading,  it  would  be  disloyal  to  our  Church  not 
to  do  all  in  our  power  to  acquaint  the  English-speaking  popu- 


THE  ORGANIZATION  OF   THE   8YNODICAL   CONFERENCE.         331 

lation,  by  the  spreading  of  periodicals  and  books,  with  the 
treasures  of  our  Church. 

These  theses  were  commented  on  favorably  and  unani- 
mously adopted. 

However,  the  main  doctrinal,  or  exclusively  doctrinal 
paper,  of  fully  48  pages  in  print,  was  on  the  pivotal  question 
of  Justification.  This  fact  is  in  itself  a  confession.  When 
men  who  represent  a  large  proportion  of  Lutherans  in  this 
country  meet  for  the  first  time,  they  naturally  have  much 
important  business  to  transact,  and  when  they  subordinate 
.this  to  the  discussion  of  a  paper  of  12  theses  and  devote  seven 
of  their  sessions  to  its  discussion,  it  shows  that  they  as  a  body 
wished  to  teach  and  preach,  first  and  foremost,  that  "a  man 
is  justified  by  faith  alone,  without  the  deeds  of  the  Law." 
Dr.  Walther  said  of  this  dissertation  when  the  Proceedings 
had  left  the  press:  "The  deliberations  on  the  doctrine  of 
justification  lend  to  the  report  its  peculiar  value.  The 
treatise  on  this  doctrine,  dear  to  the  hearts  of  all,  is  not  of 
the  dry,  learned-theological  type,  but  practical,  fully  satisfy- 
ing any  one  seeking  food  for  his  soul."  {Lutheraner,  Vol.  28, 
p.  184.) 

It  is  of  historic  value,  and  it  may  be  of  interest  to  the 
reader,  to  note  the  names  of  the  clerical  delegates  to  this 
first  convention  of  the  Synodical  Conference. 

The  Ohio  Synod  was  represented  by  Professors  W.  F.  Leh- 
mann  and  Prof.  M.  Loy;  Pastors  E.  Herbst,  H.  Belser,  J.  C. 
Schulze,  F.  A.  Herzberger,  G.  Trebel. 

The  Missouri  Synod  delegates  were :  Prof.  C.  F.  W.  Wal- 
ther; Pastors  W.  Sihler,  Ph.  D.,  F.  J.  Biltz,  W.  Bartling, 
A.  Wagner,  M.  Tirmenstein,  A.  Crull,  F.  Lochner,  C.  J.  A. 
Strasen,  J.  Herzer,  Fr.  Wyneken,  Sr.,  H.  Schwan,  C.  Gross, 
J.  P.  Beyer. 

The  Wisconsin  Synod  was  represented  by  President  J. 
Bading,  Prof.  A.  Ernst,  and  Pastor  A.  Hoenecke. 

The  Norwegian  Lutheran  Synod  had  the  following  repre- 
sentatives :  President  H.  A.  Preus ;  Pastors  W.  Koren,  P.  A. 
Easmussen,  A.  Mikkelsen ;    Prof.  F.  A.  Schmidt. 


332  THE  OPENING   UP    OF   THE   GREAT    NORTHWEST. 

Delegates  of  the  Illinois  Synod:  President  F.  Erdmann, 
Pastor  F.  Wolbrecht. 

Delegates  of  the  Minnesota  Synod:  President  J.  H. 
Sieker,  Pastor  A.  Kuhn. 

To  the  writer's  knowledge  the  only  living  charter  mem- 
bers of  the  Synodical  Conference  at  present  are  Prof.  em.  J. 
Herzer  and  the  venerable  Prof.  A.  F.  Ernst,  Ph.  D.,  president 
for  many 'years  of  Northwestern  College,  Watertown,  Wis. 
The  venerable  Doctor  was  a  member  of  the  committee  that 
drafted  the  constitution  of  the  Conference,  and  for  the  half 
century  of  its  existence  he  was  a  regular  and  welcome  atten- 
dant at  the  meetings. 


The  Opening  Up  of  the  Great  Northwest. 

Dr.  F.  Pfotenhauer,  Chicago,  111. 

At  the  time  when  Minnesota  was  received  into  the  Union, 
in  1858,  several  Lutheran  colonists  had  already  settled  in  this 
territory,  particularly  in  Winona  and  Carver  counties,  and 
along  the  banks  of  the  Mississippi  as  far  up  the  river  as  the 
city  of  Minneapolis.  Some  of  these  settlers  were  members 
of  congregations  of  our  own  Synod  in  Cleveland,  O.,  and  in 
the  States  of  Wisconsin  and  Illinois,  while  others  had 
emigrated  a  short  time  ago  from  Germany,  especially  from 
Pomerania  and  Hannover.  A  churchly  tendency  had  been 
implanted  in  these  people  by  faithful  pastors,  particularly 
by  the  Rev.  Louis  Harms  of  Hermannsburg.  Accordingly, 
these  pioneers  gathered  for  so-called  "reading  services,"  to 
listen  to  the  reading  of  Scriptures  and  of  sermons.  They 
were  not  satisfied,  however,  with  this  arrangement,  but  soon 
made  earnest  efforts  to  procure  pastors  and  preachers  of  their 
own  in  their  midst. 

The  first  truly  Lutheran  preacher  came  to  Minnesota  in 
the  person  of  Rev.  Sievers,  Sr.,  of  Bay  City,  Mich.  The 
Northern  District  of  our  Synod  had  commissioned  him  in 
1856  to  explore  the  Territory  of  Minnesota.  In  conjunction 
with  this,  he  was  to  visit  the  Indian  mission  at  Crow  Wing. 


THE  OPENING   UP   OF   THE   GUI  AT    NORTHWEST.  333 

This  commission  was  discharged  during  the  summer  of  L856, 
not  without  great  difficulties  and  physical  hardships.  After 
reaching  the  railroad  terminus  at  La  Crosse,  Wis.,  Rev. 
Sievers  tramped  his  way  along  the  Mississippi  until  he 
reached  Minneapolis.  Leaving  Minneapolis,  he  struck  out  in 
a  southwesterly  direction  till  he  reached  Faribault.  Through 
dense  forests  he  traveled  for  many  miles  over  pathless  tracts, 
carrying  his  luggage,  consisting  of  books  and  his  small  outfit 
of  most  necessary  articles,  on  his  back.  All  the  while, 
however,  he  was  eagerly  engaged  in  trying  to  find  fellow- 
Lutherans  and  refreshing  them  with  the  Word  of  Life.  This 
journey  was  a  great  success.  He  found  brethren  in  Min- 
neapolis, St.  Paul,  Maple  Grove,  Shakopee,  Chaska,  Carver, 
Henderson,  Prairie  Mount,  St.  Peter,  Faribault,  Red  Wing, 
and  in  other  localities.  At  several  places  he  had  the  great 
satisfaction  of  being  able  to  organize  small  Lutheran  congre- 
gations. Thus  a  beginning  was  made  to  open  up  the  great 
Northwest. 

The  very  next  year,  1857,  Synod  sent  two  men  into  this 
new  territory.  In  May,  1857,  the  Rev.  Cloeter,  Sr.,  who  was 
appointed  as  Indian  missionary,  entered  upon  his  work  at 
Crow  Wing,  and,  upon  the  urgent  request  of  the  congrega- 
tion in  Carver  County,  Rev.  Kahmeyer  was  sent  to  be  their 
pastor.  The  Lutheraner  of  1857,  p.  15,  reports  these  events 
as  follows:  "The  readers  of  the  Lutheraner,  no  doubt,  will 
rejoice  to  hear  that  a  preacher  from  our  midst  has  now  gone 
to  Minnesota  to  minister  to  our  German  brethren  in  that 
territory.  We  expect  our  brother  to  be  in  the  thick  of  his 
work  when  this  issue  reaches  our  readers.  Ever  since  their 
arrival  in  Minnesota,  our  dear  brethren  in  Carver  County 
have  earnestly  sought  by  the  grace  of  God  to  have  the  holy 
office  of  the  ministry  set  up  among  them.  Their  wish  has 
now  been  fulfilled;  for  the  Lord  has  given  them  a  preacher 
and  pastor  in  the  person  of  Mr.  Kahmeyer,  a  graduate  of  our 
seminary  at  Fort  Wayne.  He  was  ordained  by  the  present 
writer,  Rev.  Polack  assisting,  on  August  19,  1857,  by  order 
of  the  venerable  Vice-President  of  the  Western  District,  the 
Rev.  J.  F.  Buenger.    August  20  found  him  already  on  his  way 


334 


THE   OPENING   UP    OF   THE    GREAT    NORTHWEST. 


to  his  charge,  urged  onward  by  his  call  and  his  cordial  love 
for  the  holy  office  of  the  ministry.  We  should  all  have  pre- 
ferred to  see  Kev.  Kahmeyer  ordained  within  his  own  charge ; 
however,  the  journey  necessary  in  order  to  ordain  him  there 
would  have  cost  a  great  deal  of  money,  which,  we  believed, 
could  be  spent  to  greater  advantage  by  aiding  Eev.  Kahmeyer 
in  purchasing  a  horse  in  order  that  he  might  the  better 
discharge  the  duties  of  an  evangelical  preacher  not  only  in 
his  immediate  neighborhood,  but  in  a  wider  sphere." 

During  the  first  years  the  pio- 
neers did  not  venture  out  upon 
the  endless  prairies,  but  settled 
in  woodlands  and  along  water- 
courses, where  they  found  better 
shelter  against  the  inclemency 
of  the  weather,  and  could  more 
readily  procure  the  necessities 
of  life  than  out  on  the  prairies. 
The  work  of  our  ministers 
among  these  people  was  exceed- 
ingly difficult.  They  had  to  cover 
long  distances,  partly  on  foot, 
through  forests  and  swamps,  in 
order  to  minister  the  Word  and 
the  Sacraments  to  their  scat- 
tered fellow-Lutherans.  Because 
of  the  primitive  and  altogether  inadequate  means  of  transpor- 
tation, they  were,  moreover,  entirely  cut  off  from  their 
brethren  in  the  East.  As  regards  the  form  which  their 
church  organization  was  to  assume,  they  were  thrown  almost 
exclusively  upon  their  own  resources.  But  they  were  careful 
to  have  their  congregations  place  themselves  from  the  start 
fully  and  unreservedly  on  the  Lutheran  Confessions,  and  thus 
grow  up  into  well-organized  congregations.  In  this  endeavor 
they  were  very  ably  supported  by  individual  members  who 
had  become  indoctrinated  by  reading  our  periodicals,  and 
studying  the  writings  of  Luther  and  Walther  during  the  long 
winter  evenings. 


President  F.  Pfotcnhauer,  D.D. 

One  of  the  pioneer  missionaries 
in  the  Great  Northwest. 


THE  OPENING   Ul*   OF   THE   GBEAT    NOBTHWE8T.  335 

Particular  difficulties  were  created  for  our  pastors  in  the 
education  of  the  young,  but  they  found  ways  and  means  to 
overcome  them.  Especially  during  the  winter  months,  the 
ministers  would  gather  the  children  about  them,  sometimes 
even  lodging  a  number  of  them  in  their  own  narrow  homes, 
where  they  were  thoroughly  instructed  in  the  Catechism  and 
Bible  history,  and,  in  addition,  were  given  the  necessary 
training  in  reading,  writing,  and  arithmetic.  In  many 
places  these  manse  schools  preceded  the  public  schools,  so 
that,  while  many  children  of  unchurched  parents  during 
those  pioneer  days  grew  up  wholly  illiterate,  our  pastors  and 
congregations  provided  for  their  children  as  good  an  educa- 
tion as  the  stress  of  those  pioneer  days  permitted. 

Until  the  year  1870  progress  was  rather  slow.  Still  our 
Synod  in  that  year  had  16  pastors  in  Minnesota,  who  labored 
almost  exclusively  in  the  eastern  part  of  the  State,  which  at 
that  time  was  embraced  in  the  Northern,  and,  since  1875,  in 
the  Northwestern  District.  In  the  seventies,  however,  when 
immigration  into  this  country,  and  particularly  into  this  sec- 
tion, made  such  rapid  strides,  Minnesota  was  brought  more 
and  more  to  the  attention  of  these  Districts,  as  a  promising 
mission-field.  Not  only  were  missionaries  provided  for  the 
field,  but  a  beginning  was  also  made  to  provide  them  with 
some  means,  chiefly  to  enable  them  to  purchase  a  saddle 
horse  or  a  horse  and  buggy.  Prior  to  this  time  it  had  been 
the  custom  simply  to  send  those  pastors  on  their  mission, 
without  making  any  provision  for  their  support. 

The  itinerant  preachers  were  now  assigned  their  fields 
according  to  a  definite  plan:  mission  centers  were  estab- 
lished, and  from  these  centers,  or  bases,  the  territory  round 
about  was  thoroughly  canvassed.  Such  centers  were  Carver 
County,  Sauk  Center,  Leaf  Valley,  and  Freiberg  in  the 
northern,  Fairfield  in  the  western,  Willow  Creek  and  Court- 
land  in  the  southern  part  of  the  State.  The  missionaries  in 
these  fields  were  self-sacrificing  men,  their  hearts  throbbing 
with  the  love  of  Christ  and  His  people,  men  staunch  and 
sturdy  in  all  sorts  of  weather.  Day  and  night  they  would 
ride   their  ponies,    or   drive   their  buggies   over   the  lonely 


336  THE   OPENING    UP   OF   THE    GREAT    NORTHWEST. 

prairies.  Wherever  they  found  a  few  Lutherans,  they 
preached,  and,  in  the  course  of  time,  a  congregation  would 
be  organized.  One  of  our  preachers  in  this  field,  for  instance, 
served  42  stations  and  500  families  in  those  days.  His  terri- 
tory extended  from  Sauk  Center  across  Minnesota  as  far  as 
Big  Stone  Lake  in  the  Territory  of  Dakota.  To  add  to 
these  difficulties,  many  sectarian  revivalists,  especially  the 
Albrights,  entered  these  colonies  and  caused  many  distur- 
bances with  their  revival  meetings.  Frequently  it  happened 
that  our  pastors  met  with  these  fanatics.  On  such  occasions 
sharp  encounters  took  place,  and  not  infrequently  these  led 
to  heated  public  debates.  The  result  was  that  our  people  were 
induced  to  "search  the  Scriptures"  as  the  people  at  Berea  to 
see  "whether  these  things  were  so."  Our  people  became  more 
and  more  grounded  in  doctrine,  particularly  in  the  doctrines 
of  conversion  and  of  the  means  of  grace. 

A  prominent  and  very  successful  feature  in  the  practise 
of  our  missionaries  in  their  work  was  that  they  never  gave 
up  as  hopeless  any  station,  no  matter  how  few  their  hearers 
were.  This  practise  of  being  faithful  in  small  things  was 
wonderfully  blessed  by  the  Lord.  In  many  localities  where, 
forty  or  fifty  years  ago,  the  itinerant  preacher  would  gather 
about  him  a  few  hearers  in  a  small  room,  there  are  to-day 
large,  magnificent  churches.  And  while  but  very  few 
preaching-stations  and  congregations  have  been  discontinued, 
there  is  to-day  hardly  a  trace  to  be  found  of  the  clamorous 
proceedings  of  the  sectarian  preachers  of  those  days. 

Our  missionaries  of  the  pioneer  days  of  the  Northwest 
have  long  finished  their  race.  Their  pictures  are  not  hung 
in  the  State  Capitol  at  St.  Paul  among  the  pioneers,  their 
names  are  not  mentioned  in  the  history  of  the  State,  but  they 
have  contributed  much  to  the  colonization  of  Minnesota  and 
its  rapid  development.  Above  all,  they  have  been  to  many 
the  guides  to  life  everlasting,  and  under  severe  trials  and 
hardships  have  laid  the  foundation  of  a  sound  church 
organization.  The  importance  of  adopting  correct  principles 
and  methods  in  organizing  a  congregation  can  hardly  be 
overestimated.    If  a  mistake  is  made  at  this  point,  it  is  sure 


THE   OrENING   UP   OF   THE   GREAT    NORTHWEST.  337 

to  be  passed  on  from  generation  to  generation.  If,  however, 
a  good  foundation  is  laid  at  once,  blessings  are  entailed  upon 
children  and  children's  children.  Those  pioneers  are  to  be 
numbered  with  the  heroes  of  faith,  described  in  the  words 
of  the  Epistle  to  the  Hebrews:  "They  wandered  about  in 
sheepskins  and  goatskins,  being  destitute,  afflicted,  tormented ; 
(of  whom  the  world  was  not  worthy;)  they  wandered  in 
deserts,  and  in  mountains,  and  in  dens,  and  caves  of  the 
earth."   Heb.  11,  37.  38. 

When  the  year  1880  was  ushered  in,  the  mission  in  this 
territory  had  become  so  strong  that  it  was  decided  to  ask  the 
Delegate  Synod,  or  General  Body,  to  create  a  separate  Dis- 
trict in  the  Northwest.  Synod  granted  this  request,  and  the 
congregations  were  permitted  to  establish  the  Minnesota 
and  Dakota  District.  The  activities  of  this  newly  created 
District  were  to  extend  over  the  State  of  Minnesota,  the 
Territories  of  Dakota  and  Montana,  and  Northwestern 
Canada.  At  the  time  of  its  organization,  in  1882,  this  Dis- 
trict was  listed  with  49  pastors,  13  teachers,  and  21  lay 
delegates.  Rev.  Strasen,  Sr.,  in  his  address  to  this  District 
synod,  said  among  other  things :  "Your  District  is  really  and 
truly  a  mission  District.  Great  numbers  of  immigrants  con- 
tinue to  settle  in  Minnesota  and  Dakota.  If  you  cherish 
God's  Word,  how  will  your  hearts  swell  with  joy  at  the  sight 
of  these  thousands!  With  what  cheerfulness  will  you,  as 
servants  of  the  Word,  hasten  to  these  forsaken  people  to 
break  the  Bread  of  Life  to  them  and  to  refresh  them  with 
the  Water  of  Life!  With  what  readiness,  too,  will  the  con- 
gregations which  are  animated  with  love  of  the  Word  of 
God  permit  their  preachers  to  go  for  a  time  to  serve  those 
distant  regions  and  in  other  ways  be  glad  to  support  this 
work  and  at  the  same  time  regard  themselves  unworthy  of 
the  favor  which  God  accords  them  by  permitting  them  thus 
to  serve  in  the  promulgation  of  His  precious  Word !  Believe 
me,  my  dear  brethren,  for  it  is  most  certainly  true,  without 
this  cordial  delight  in  the  Word  of  God  the  work  of  missions 
is  of  no  value;  for  in  that  case  nothing  will  be  done  as  it 
should  be  done,   and  the  work   will   consequently  bear   no 

EBENEZER.  22 


338  THE   OPENING   UP    OF   THE   GREAT    NORTHWEST. 

genuine  fruit.  You,  my  dear  brethren,  with  others,  however, 
are  called  chiefly  to  do  this  missionary  work.  Therefore, 
may  God  give  you,  as  He  surely  will,  in  increasing  measure 
whatever  you  need !" 

These  prophetic  words  have  been  most  wonderfully  ful- 
filled. The  growth  of  our  Synod  in  the  Northwest  now 
assumed  unlooked-for  dimensions.  By  the  providence  of  God 
several  factors  worked  together  to  bring  about  this  growth. 
The  newly  organized  District  carried  on  its  mission-work  in 
a  systematic  way.  At  its  conventions  a  detailed  report  was 
given  of  the  work  done,  and  this  was  followed  by  thorough 
deliberations.  The  Board  of  Missions  was  earnestly  devoted 
to  this  worthy  cause,  and  provided  the  missionaries  with  the 
necessary  means  of  support,  though  these  could  be  supplied 
only  moderately.  The  conferences  of  the  District  tried  to 
find  ways  and  means  for  opening  up  new  territories.  About 
this  time  railroad  construction  advanced  with  enormous 
strides.  While  formerly  the  railroad  had  come  in  the  wake 
of  the  immigrants,  it  now  ran  ahead  of  them.  As  a  result, 
the  prairies  lost  their  terrors  and  were  speedily  settled.  The 
invention  of  harvesting  machinery  rendered  it  possible  to 
put  large  tracts  of  land  under  cultivation  with  great  profit 
to  the  farmers.  Thus  the  Northwest  attracted  thousands  of 
settlers  from  other  States.  Moreover,  an  enormous  immigra- 
tion to  America  was  started  in  Germany,  particularly  among 
the  Protestants  of  the  peasant  class.  Add  to  this  that  our 
college  and  seminary  facilities  had  been  increased,  making  it 
possible  to  send  more  men  into  this  field  than  previous  years. 
The  number  of  graduates  from  our  seminaries  that  entered 
the  work  of  this  mission  District  increased  from  year  to  year. 
These  young  men  took  hold  of  the  work  filled  with  enthusiasm 
and  energy.  They  traversed  the  prairies  in  all  directions, 
and  extended  the  work  begun  by  the  first  pioneers.  Southern 
and  Central  Minnesota  were  completely  changed  into  a  gar- 
den of  God,  in  which  a  perfect  chain  of  Christian  congrega- 
tions flourished.  Thorough  work  was  done  in  the  Red  River 
Valley.  The  messengers  of  the  Word  advanced  as  far  as  the 
Mississippi,  thence  northward  to  the  borders  of  Canada,  and 


THE  OPENING   Ur   OF   THE   GREAT    NORTHWEST.  339 

along  the  Rainy  River  to  Port  Arthur  on  Lake  Superior, 
and  into  the  iron  ore  district  north  of  Duluth.  Thus  the 
whole  State  of  Minnesota  was  covered  with  a  network  of 
nourishing  Lutheran  congregations. 

In  1893,  our  Synod  had  gained  such  strength  in  the 
Northwest  that  the  Delegate  Synod  enthusiastically  decided 
to  erect  a  college  in  the  twin  cities  of  St.  Paul  and  Min- 
neapolis, where  a  number  of  congregations  were  already 
flourishing.  This  resolution  was  promptly  carried  into  effect. 
The  institution  grew  rapidly  and  provides  for  the  training 
of  ministers  of  the  Gospel. 

While  the  work  of  missions  was  carried  on  for  a  number 
of  years  in  Minnesota,  work  was  begun  also  in  the  Territory 
of  Dakota.  This  vast  area,  comprising  the  present  States  of 
North  Dakota  and  South  Dakota,  is  one  endless,  rolling 
prairie.  Only  the  Black  Hills  are  seen  rising  above  the 
horizon.  This  explains  why  little  or  no  colonization  took 
place  in  this  country  before  the  coming  of  railroads,  though 
the  soil,  particularly  in  the  eastern  section,  is  very  rich. 
It  was  not  till  the  beginning  of  the  early  seventies  that 
a  number  of  German  emigrants  settled  in  Southeastern 
Dakota.  These  settlers  came  from  the  southern  part  of 
Russia;  they  professed  themselves  members  of  the  Lutheran 
Church,  and  desired  to  have  the  ministry  of  the  Church 
established  among  them.  Their  wish  was  granted  by  our 
pastor  at  Fort  Dodge,  who  visited  them,  and  in  September, 
1874,  moved  with  his  family  into  Dakota.  This  missionary 
gave  the  following  report  at  that  time :  "A  great  part  of  these 
Russians  rejoiced  to  have  found  in  America  the  pure  Word 
of  God,  and  a  pastor  who  faithfully  ministered  the  same  to 
them.  They  love  and  esteem  the  sacred  office  of  the  ministry, 
whereas  the  ministry  has  fallen  into  contempt  with  the  so- 
called  Stundists  (Stundenbrueder) .  I  am  thoroughly  con- 
vinced that  God,  who  is  faithful,  will,  in  His  own  time, 
develop  these  people.  Even  now  there  are  several  most  ex- 
cellent men  among  them,  who  are  models  in  every  respect. 
Despite  the  fact  that  several  congregations  were  lost,  I  still 
have  a  great  field  to  work  in:    I  preach  at  26  stations  and 


340  TIIE   OPENING   UP   OF   THE   GREAT    NORTHWEST. 

serve  about  225  families.  These  congregations  and  preaching- 
stations  are  scattered  over  eight  counties,  making  it  quite 
impossible  for  me  to  preach  more  than  once  every  four  to 
six  weeks  in  the  larger  congregations.  Including  these 
Russian  families,  I  also  have  to  serve  from  50  to  60  German 
families  at  several  preaching-places.  These  German  families 
are  a  source  of  joy  and  pleasure  to  me;  during  my 
forced  absence  they  meet  Sunday  after  Sunday  and  conduct 
^reading-services';  they  instruct  their  children  in  the  Word 
of  God,  and  are  truly  peaceable  in  their  mutual  relations. 
The  'reading-services'  on  Sunday  are  faithfully  attended  also 
by  the  Russians.  In  short,  I  can  say  with  a  cheerful,  heart 
that  our  beloved  Lutheran  Church  has  gained  a  firm  foothold 
in  Dakota.  All  glory  and  honor  be  to  God!  He  who  has 
hitherto  helped  and  blessed  the  work  will  also  bless,  according 
to  His  exceeding  grace  and  love,  our  poor  efforts  in  the 
future,  for  His  glory  and  the  salvation  of  many  souls.  The 
prospects  for  the  future  are  very  promising,  as  great  numbers 
of  Germans  from  Southern  Russia  are  still  arriving;  even 
from  the  United  States  Germans  in  increasing  numbers  are 
choosing  Dakota  for  their  new  home,  because  under  the 
Homestead  Law  there  are  still  vast  tracts  of  government 
land  to  be  had  gratis,  and,  barring  the  cold  in  winter,  which 
is  indeed  severe  at  times,  the  land  and  climate  of  Dakota  are 
as  good  as  that  of  any  part  of  the  United  States.  True,  it 
seems  to  be  the  lot  of  our  dear  Synod  everywhere  to  pass 
through  more  or  less  grievous  conflicts.  To  a  large  extent, 
this  is  also  the  case  with  our  missions  in  Dakota.  Neverthe- 
less, I  firmly  trust  that  even  in  this  territory  the  Lord  will 
crown  our  labors  and  conflicts  with  glorious  blessings  and 
victories."    (Lutheraner  32,  64.) 

What  this  missionary  wrote  nearly  50  years  ago  has  been 
fulfilled.  Incessantly  immigrants  poured  into  Dakota  by  the 
southern  gateway.  Gradually  our  field  of  operations  extended 
as  far  as  the  Missouri  River.  When  the  railroad  between 
Montevideo  and  Aberdeen  was  completed  in  1880,  the  stream 
of  immigrants  began  to  flow  into  South  Dakota  also  from 
this  point,  and  our  missionaries  followed  in  its  wake  or  were 


THE  OPENING  UT   OF   THE   GBEAT    NORTHWEST.  341 

carried  along*  with  the  rush  to  Dakota.  Quite  frequently  it 
happened  that  the  missionaries  would  invite  these  people  to 
their  services,  while  the  settlers  were  engaged  in  building 
their  shacks  or  establishing  themselves  in  their  sod-houses. 
It  was  not  a  rare  occurrence  that  new  neighbors  first  learned 
to  know  each  other  after  the  service,  and  were  happy  to  find 
brethren  in  the  faith  so  near.  It  was  no  great  achievement 
in  those  days  to  organize  a  number  of  preaching-stations 
within  a  few  weeks.  In  1893  mission-work  was  commenced 
in  the  Black  Hills  territory.  The  work  here  progressed 
slowly,  but  at  present  the  work  is  beginning  to  prosper.  The 
Sanatorium  at  Hot  Springs  is  owned  by  a  company  of  men 
who  are  members  of  our  Lutheran  congregations,  and  is  con- 
ducted in  a  Lutheran  spirit.  So  bountifully  did  the  Lord 
bless  the  work  in  South  Dakota  that  in  1906  it  was  made  pos- 
sible to  organize  South  Dakota  as  a  separate  District,  which 
is  earnestly  striving  to  enforce  sound  methods  of  church-work 
in  the  congregations  and  to  extend  its  mission-work. 

The  northern  part  of  Dakota,  now  the  State  of  North 
Dakota,  was  first  served  in  1873  or  1874  by  our  pastor  near 
Fergus  Falls,  Minn.  A  few  Lutherans  had  settled  in  the 
fertile  Red  River  Valley,  in  the  vicinity  of  what  now  is 
Hankinson.  To  these  people  a  graduate  from  our  seminary 
was  sent  in  1876.  When  he  entered  upon  his  office,  the  con- 
gregation numbered  13  voting-  members,  and  owned  a  small 
frame  church.  The  week  after  his  installation  the  pastor 
began  to  teach  school.  Until  Easter  he  had  not  more  than 
five  pupils.  Conditions  here  were  exceedingly  poor.  The 
winters  were  long  and  cold,  and  the  loneliness  was  great, 
being  interrupted  only  by  the  occasional  visit  of  Indians  on 
their  bartering  trips.  Moreover,  fanatics  were  at  work  also 
in  this  region.  There  was  talk  in  the  small  congregation 
about  moving  away  from  this  inhospitable  locality.  But  the 
settlers  remained  and  became  very  well  to  do.  At  present 
our  Synod  has  in  this  section  many  large,  well-organized  con- 
gregations, with  magnificent  churches.  The  great  flood  of 
immigration  which  poured  over  the  entire  Northwest  ex- 
tended also  into  North  Dakota.     In  a  short  time  the  Red 


342  THE  OPENING  UP   OF  THE   GREAT    NORTHWEST. 

Eiver  Valley  from  Traverse  Lake  to  British  America  was 
staked  off  in  claims.  Next  the  settlers  followed  the  railroads 
that  were  built  across  North  Dakota,  such  as  the  Northern 
Pacific  and  Great  Northern,  and  the  mission-work  was  ex- 
tended northward  to  the  border  of  Montana.  Those  Lu- 
therans from  our  congregations,  however,  who  had  settled  in 
the  central  part  of  North  Dakota,  i.  e.,  west  of  Bismarck,  on 
the  west  side  of  the  Missouri  River,  were  regularly  served 
for  a  while  by  traveling  missionaries  from  Minnesota.  They 
are  the  stock  from  which  a  group  of  flourishing  congregations 
has  sprung. 

West  of  Dakota  lies  glorious  Montana.  Mission-work  was 
begun  here  by  our  Synod  in  the  year  1884.  On  a  journey 
through  the  Red  River  Valley,  traveling  missionaries  had 
met  a  Christian  woman  from  Miles  City,  Montana,  who  ex- 
pressed an  earnest  desire  that  a  beginning  be  made  of  preach- 
ing the  Gospel  to  her  people.  Besides,  our  missionary  to  the 
immigrants  at  New  York,  Rev.  Keyl,  had  written,  informing 
the  Board  of  Missions  of  the  Minnesota  and  Dakota  District 
that  immigrants  had  settled  in  Montana.  Accordingly,  the 
Board  sent  two  men  to  explore  this  unknown  territory.  This 
was  done  in  the  years  1884  to  1886.  The  Northern  Pacific 
Railroad  had  completed  its  line  to  the  Pacific  Coast.  This 
made  it  possible  for  our  traveling  missionaries  to  visit  Mon- 
tana. The  eastern  section  of  the  Territory  of  Montana  in 
those  days  was  given  exclusively  to  cattle-raising,  while 
mining  was  the  chief  enterprise  in  the  western  part,  in  the 
Rocky  Mountains.  The  mining  section  was  even  then  settled 
by  a  goodly  number  of  people.  When  the  gold  craze  was 
rushing  thousands  of  people  to  California,  small  detachments 
separated  themselves  in  Utah  from  the  caravans  traveling 
across  the  country,  and,  following  the  Indian  paths,  came  to 
Montana  in  quest  of  gold.  They  did  find  gold  and  in  a  short 
time  the  mining  camps  in  Montana  grew  to  be  cities. 
Virginia  City,  Helena,  and  Butte  developed  from  such  mining 
camps.  The  rich,  fertile  Gallatin  Valley  furnished  the  sur- 
rounding country  with  the  necessities  of  life.  Before  the 
railroad  was  built,  these  settlers  in  Montana  were  entirely 


THE  OPENING   UP   OF  THE   GREAT    NORTHWEST.  3  ]  3 

cut  off  from  the  rest  of  civilization.  Our  traveling;  mis- 
sionaries met  people  who  had  not  heard  a  sermon  in  twenty- 
five  years.  Preaching  was  begun  in  Miles  City,  Bozeman, 
Helena,  Deer  Lodge,  Butte,  and  other  cities;  children  were 
baptized,  and  many  a  starving  soul  was  refreshed  with  the 
Holy  Sacrament.  In  the  fall  of  1886  the  first  pastor  of  Mon- 
tana was  stationed  at  Helena,  and,  as  the  years  rolled  by, 
others  were  added  in  different  parts  of  the  State.  At  the 
beginning  of  the  twentieth  century,  the  eastern  part  of  the 
State  was  opened  up  to  agriculture,  and  it  was  then  that 
missionary  work  was  zealously  carried  on  from  the  west,  so 
that  in  a  few  years  our  missionaries  could  join  hands  with 
their  brethren  operating  from  the  east,  from  North  Dakota. 
Since  1910,  North  Dakota  and  Montana  are  organized  as 
a  separate  District,  in  which  much  mission-work  remains  to 
be  done  even  to-day. 

During  the  colonization  of  the  Northwest  of  the  United 
States,  a  new  Northwest  was  being  opened  up  in  Canada. 
This  was  the  vast  territory  that  extends  from  the  Eed  River 
to  the  Pacific  Coast.  It  consists  in  part  of  a  great  prairie 
and  in  part  of  mountainous  country.  The  prairie  extends 
from  Winnipeg  to  Calgary,  a  distance  of  800  miles.  The 
soil  is  extremely  fertile,  and  is  irrigated  by  the  mighty  Sas- 
katchewan River,  which  has  its  source  in  the  Rocky  Moun- 
tains, flows  through  Lake  Winnipeg,  and  empties  into  Hudson 
Bay.  In  places  the  prairie  is  broken  up  by  poplar  woods. 
West  of  Calgary  rise  the  majestic  Rockies.  From  the  foot  of 
the  Rockies  to  Vancouver  is  a  distance  of  600  miles.  As 
far  back  as  the  two  last  decades  of  the  preceding  century 
frequent  attempts  at  colonization  were  made,  however,  with 
little  success.  The  opinion  prevailed  that  this  country  in  the 
northern  latitudes,  where  the  thermometer  in  winter  drops 
below  50  degrees,  and  the  summers  are  of  short  duration,  was 
not  adapted  to  agriculture.  However,  about  the  year  1900 
a  sudden  change  set  in.  Railroads  were  built  in  all  direc- 
tions, cities  were  founded,  and  the  land  was  advertised 
throughout  the  whole  world.  Moreover,  God  from  heaven 
gave  rain  and  fruitful  seasons.    Immigrants  now  poured  into 


344  THE  OPENING   UP   OF   THE   GREAT    NORTHWEST. 

Canada's  Northwest,  where  land  was  to  be  had  gratis,  as 
formerly  in  the  United  States  under  the  Homestead  Act. 
Families  with  abundant  means  came  from  the  United  States 
and  laid  out  excellent  farms.  From  Russia  and  Austria 
thousands  upon  thousands  came  to  settle  in  Canada.  The 
Union  Station  in  Winnipeg  was  turned  into  another  Castle 
Garden.  The  wide  prairies  were  soon  dotted  with  settlements 
and  changed  into  one  of  the  richest  granaries  of  the  world. 
Winnipeg,  Saskatoon,  Calgary,  and  Edmonton  soon  grew  into 
great  metropolises.  Then  came  the  horrible  war,  in  which 
Canada  took  an  active  part  from  the  very  beginning.  It 
paralyzed  the  further  development  of  this  wealthy  country. 
Our  Synod  was  in  the  Canadian  mission-field  from  the 
beginning  and  is  most  intimately  connected  with  the  history 
of  Canada.  During  the  Pentecostal  season  of  1879,  our 
pastor  at  St.  Paul,  Minn.,  visited  ten  Lutheran  families  in 
the  little  village  of  Ossowo,  in  the  province  of  Manitoba, 
ministered  the  Word  and  Sacrament  to  them,  and  confirmed 
a  class  of  young  catechumens.  This  was  the  beginning  of 
regular  missionary  trips  made  by  our  pastors  of  Northern 
Minnesota  into  Manitoba.  In  1892  the  first  missionary  was 
stationed  at  Winnipeg.  His  first  report  was  as  follows: 
"My  mission  territory  is  in  Manitoba  and  Assiniboia.  In 
Manitoba,  where  I  made  my  first  attempt,  not  many  German 
families  are  living;  the  majority  of  settlers  are  British, 
Scandinavians,  and  Indians.  Having  traversed  the  country 
in  every  direction,  I  was  able  at  length  to  establish  six  small 
preaching-stations  consisting  of  three,  four,  or  six  families. 
Most  of  these  people  are  emigrants  from  our  congregations 
in  Dakota  and  Ontario.  Even  in  Winnipeg  the  number  of 
Germans  is  quite  small.  Still,  I  have  preached  there  lately 
twice  every  Sunday.  Winnipeg  is  a  very  important  city, 
being  the  capital  of  Manitoba,  and  also  the  terminal  station 
for  all  Germans.  During  this  year,  already  6,000  families 
have  arrived  from  Germany,  Austria,  and  Russia.  The  people 
are  very,  very  poor,  most  of  them  having  been  exiled  from 
their  country  because  of  their  faith.  As  regards  their  religion, 
they  can  be  classed  for  the  most  part   as  Lutherans   and 


THE  OPENING  UP  OF  tiif.  GREAT  nortiiwkst.  :;.]., 

Reformed.  Accordingly,  I  cherish  a  well-grounded  hope  that 
there  will  be  an  increase  for  our  Lutheran  Church.  —  In 
Assiniboia,  where  two  missionaries  of  the  General  Council 
are  already  at  work,  there  are  large  German  settlements. 
One  colony,  served  by  myself,  consists  of  30  faithful,  energetic 
Christian  families,  whose  members  drive  ox-carts  seven  to 
eight  miles  every  Sunday  to  attend  service,  and  carefully  test 
every  sermon  by  means  of  the  Scriptures.  I  serve  another 
colony  of  Germans  who  have  emigrated  from  Dakota.  This 
colony  is  325  miles  northwest  of  Winnipeg  and  65  miles  from 
the  nearest  railroad  station.  In  one  month  I  have  traveled 
900  miles  by  rail,  130  miles  by  wagon  and  on  foot;  in  eight 
months  I  have  covered  about  7,000  miles  in  all  directions. 
Last  month  I  was  home  but  three  days." 

Now,  while  our  activities  continued  to  spread  from  the 
east  to  the  west,  and  one  missionary  after  the  other  was 
placed  into  this  territory,  a  new  center  was  created  in 
Alberta,  1,000  miles  west  of  Winnipeg,  in  the  neighborhood 
of  Edmonton.  A  great  number  of  families  had  immigrated 
here  from  Austria  and  were  waiting  to  be  served  by  a  pastor 
from  our  Synod.  Our  traveling  missionary  in  Montana  was 
sent  out  on  an  exploration  trip.  He  set  out  for  this  section, 
traveling  along  the  eastern  side  of  the  Rockies  into  Canada. 
His  report  was  so  favorable  that  it  was  at  once  decided  to 
station  a  pastor  at  this  distant  place.  Now,  from  this  center 
the  Word  was  carried  in  every  direction.  The  missionary 
organized  congregations  at  Calgary  and  Pincher  Creek.  He 
traveled  through  British  Columbia  as  far  as  Vancouver,  and 
saw  to  it  that  ever  more  men  were  sent  into  this  field,  who 
pushed  their  missionary  work  eastward,  until  they  hailed 
their  brethren  operating  from  the  East,  and  the  net  that  had 
been  spread  over  Canada  was  closed.  The  Lord  has  so  sig- 
nally blessed  our  work  in  Canada  that  Alberta  and  British 
Columbia  have  formed  a  District  of  their  own  last  year,  and 
this  year,  in  all  probability,  Saskatchewan  and  Manitoba  will 
separate  from  the  Minnesota  District,  which  has  faithfully 
served  this  immense  territory  these  many  years.  Moreover, 
a  college  of  our  Synod  was  opened  last  fall  at  Edmonton. 


346  THE   OPENING   UP   OF   THE   GREAT    NORTHWEST. 

Thus  we  have  briefly  sketched  what  our  beloved  Synod 
has  contributed  to  the  opening  up  of  the  Northwest  of  our 
continent.  In  the  regions  where  our  first  missionary  in  1856 
made  his  lonely  journeys,  visiting  small,  insignificant  colo- 
nies, we  have  to-day  446  pastors  and  69  teachers,  serving 
978  congregations  and  mission-places  with  about  128,988 
souls,  who  will  in  the  near  future  form  five  synodical 
Districts. 

The '  opening  up  of  the  Northwest  was  a  difficult  and 
arduous  undertaking.  It  necessitated  privations  and  hard- 
ships on  the  part  of  the  missionary  and  no  less  on  the  part 
of  the  missionary's  wife,  who  followed  gladly  and  willingly, 
wherever  the  Lord  sent  her  husband,  giving  up  every  comfort 
to  live  for  Christ's  sake  in  great  loneliness.  Moreover,  she 
was  a  true  helper  to  the  missionary  by  taking  an  active  in- 
terest in  his  work,  hospitably  opening  her  home  to  strangers, 
and  in  many  instances  teaching  her  husband's  school  when 
the  latter  was  absent  for  weeks. 

At  the  opening  up  of  the  Northwest  the  blessed  angels, 
too,  ministered  their  help.  Travel  in  this  vast  region  is 
oftentimes  dangerous.  The  terrible  snow-storms,  usually 
rising  quite  suddenly,  soon  cover  up  every  trail  and  envelop 
the  traveler  as  in  a  bag  while  the  cold  is  continually  in- 
creasing. Even  the  stanchest  heart  is  filled  with  fear  when 
overtaken  by  such  a  storm  while  traveling  alone.  In  former 
years  these  blizzards  exacted  their  toll  of  human  lives  every 
winter.  When  the  gentle  breezes  of  spring  blow,  the  little 
creeks  and  rivulets  become  torrents,  which  it  is  next  to  im- 
possible to  ford  for  man  or  beast.  To  these  and  many  other 
risks  our  traveling  missionaries  were,  and  still  are,  exposed, 
yet  not  one  of  them  in  the  past  65  years  has  lost  his  life 
while  performing  the  work  to  which  the  Lord  has  called  him. 
The  words  of  Ps.  91, 11  have  been  fulfilled :  "He  shall  give 
His  angels  charge  over  thee  to  keep  thee  in  all  thy  ways." 

We  praise  God  for  spreading  His  Word  rapidly  through- 
out the  Northwest.  May  He  keep  and  evermore  spread  it  in 
that  territory  for  the  salvation  of  many  immortal  souls  and 
unto  the  glory  of  His  holy  name! 


THE    MARCH   TOWARD   THE   PACIFIC   COAST.  347 

The  March  toward  the  Pacific  Coast. 

Rev.  Ernest  Eckhardt,  St.  Louis,  Mo. 

At  a  time  when  almost  all  parts  of  our  country  have  been 
touched  by  civilization;  when  fast  trains  with  their  dining- 
cars,  parlor-cars,  and  Pullman  coaches,  electric  interurban 
cars  and  automobiles,  from  high-priced  Pierce-Arrows  to 
common  Fords,  have  reduced  distance  and  made  travel  com- 
paratively inexpensive  and  a  real  pleasure;  and  when  mail 
deliveries  and  telephone  service  have  been  extended  to  rural 
districts,  the  difficulties  and  the  hardships  of  the  early 
Western  pioneers  in  our  church-work  are  not  easily  appre- 
ciated. Their  faith  and  love  and  zeal  ought  to  be  an  inspira- 
tion to  us  who  are  permitted  to  continue  their  work  under 
less  trying  conditions.  In  the  following  paragraphs  we  shall 
speak  of  the  extension  of  our  Synod's  work  in  the  Western 
part  of  our  country. 

Iowa.* 

In  the  fall  of  1848  the  Eev.  F.  Lochner  of  St.  Louis 
(later  of  Galena,  111.)  was  authorized  by  Synod  to  make  an 
exploration  trip  to  Iowa,  of  which  he  gave  an  account  in  the 
Lutheraner.  He  visited  Keokuk,  Fort  Madison,  Burlington, 
Davenport,  Iowa  City,  and  Dubuque.  But  the  people  of 
these  places  were  found  unapproachable,  and  for  eight  years 
thereafter  no  more  missionary  efforts  were  made.  In  1856 
the  first  resident  pastor  of  the  Missouri  Synod,  the  Eev.  H. 
Graetzel,  took  charge  of  a  small  congregation  in  Maxfield 
Township,  Bremer  County,  but  he  remained  only  one-half 
year.  At  about  the  same  time  the  Rev.  C.  A.  T.  Selle,  of 
Rock  Island,  began  to  preach  in  Iowa  City  and  in  Benton 
County.  Eventually  a  congregation  was  organized  in  Iowa 
City,  and  Candidate  F.  Doescher  became  its  pastor  on  the 
twenty-second  Sunday  after  Trinity,  November  20,  1859. 
Pastor  Doescher  labored  untiringly  and  extended  his  work  to 
many  parts  of  the  State.    For  a  time  he  visited  twenty-eight 


*  This  account  of  the  Iowa  District  was  written  by  the  Rev, 
Th.  Hanssen  of  Bremer,  Iowa. 


348  THE    MARCH   TOWARD   THE  PACIFIC   COAST. 

preaching-stations,  traveling  three  hundred  and  twenty-five 
miles  to  complete  the  circuit.  He  established  eight  self- 
supporting  parishes.  Pastors  H.  Lossner,  of  Boonesboro,  near 
Boone,  and  H.  Wehrs  were  active  in  a  similar  way,  the  latter 
having  become  the  successor  to  the  Rev.  Doescher  in  Iowa 
City  in  1863.  Strange  as  it  seems,  the  first  two  congrega- 
tions founded  in  the  State  went  over  to  the  Iowa  Synod,  and 
the  first  two  pastors,  Graetzel  and  Doescher,  joined  the  Ohio 
Synod.  Towards  the  close  of  1865  there  were  three  pastors 
and  a  theological  student  of  our  Synod  in  Iowa :  H.  Wehrs 
in  Iowa  City,  F.  Doescher  at  State  Center,  E.  A.  Schuermann 
in  Iowa  County,  and  Ph.  Studt  (student  of  theology)  in 
Benton  County. 

After  the  close  of  the  Civil  War,  Iowa  began  to  enjoy 
great  prosperity.  Old  settlers  from  Illinois,  Indiana,  Ohio, 
and  other  States,  and  also  many  immigrants  from  Germany 
came  to  Iowa  to  improve  their  condition,  and,  indeed,  they 
came  to  a  State  richly  blessed  with  a  productive  soil.  In 
1850,  5,688,620  persons  born  in  Germany  were  in  our  country; 
ten  years  later  their  number  had  increased  to  7,461,724. 
During  the  first  eight  months  of  1857,  140,000  immigrants, 
mostly  Germans,  had  landed  in  this  country  and  settled 
principally  in  Iowa  and  Minnesota.  Our  pastors  called  on 
as  many  of  these  newcomers  as  they  could  reach,  and  min- 
istered to  their  spiritual  needs.  The  harvest  truly  was 
plenteous,  but  the  laborers  were  few.  In  1869  the  number 
of  pastors  had  increased  to  eleven,  and  their  time  was  fully 
taken  up  by  the  work  in  their  congregations  and  in  their 
parochial  schools.  But  their  congregations,  being  mindful 
of  the  blessings  which  they  had  received  from  others,  were 
almost  always  willing  to  permit  their  pastors  to  bring  the 
bread  of  life  to  such  as  were  without  it. 

In  1871  the  Rev.  Mr.  Mertens  traveled  as  an  itinerant 
preacher  (Reiseprediger)  with  horse  and  wagon  through  the 
northwestern  part  of  Iowa.  During  that  year  he  covered 
6,622  miles  and  preached  169  times.  Even  in  1874  he  served 
120  preaching-stations.  Pastors  Alexander  and  Rupprecht 
succeeded  him  as  itinerant  preachers  in  Iowa. 


THE    MARCH   TOWARD   THE   PACIFIC   COAST.  349 

Iii  1878  the  Second  Delegate  Synod,  which  assembled  in 
St.  Louis,  was  petitioned  to  permit  Iowa  to  become  a  separate 
District.  The  petition  being  granted,  the  Iowa  District  con- 
vened for  its  first  session  August  20,  1879,  in  Fort  Dodge; 
twenty  synodical  congregations,  forty-one  pastors  (nineteen 
voting,  twenty -two  advisory),  three  teachers,  and  eighteen 
lay  delegates  were  present;  two  congregations  were  excused 
for  not  sending  delegates.  Prof.  C.  F.  W.  Walther,  D.  D., 
read  the  doctrinal  essay,  and  Prof.  Aug.  Craemer  of  Spring- 
field, 111.,  was  present  by  special  invitation.  The  first  officers 
of  the  District  were:  Pastor  J.  L.  Craemer,  President;  Pas- 
tor Th.  Braeuer,  Vice-President;  Pastor  J.  Fackler,  Secre- 
tary ;  Mr.  J.  P.  Eademacher,  a  teacher,  Treasurer.  The  first 
Mission  Board  consisted  of  Pastors  J.  Horn,  G.  Haar,  and 
a  teacher,  Mr.  L.  Voudt.  According  to  incomplete  reports 
the  Iowa  District  had  4,600  souls  at  the  time  of  its  organiza- 
tion, approximately  1,400  voting  members  in  its  churches,  and 
1,000  pupils  in  its  parochial  schools. 

From  the  very  outset  Northwestern  Iowa  was  a  most 
promising  mission -field.  A  line  drawn  from  Hampton, 
Franklin  Co.,  both  west  and  north  shows  the  territory  in 
which  we  have  outstripped  other  Lutheran  synods  in  the 
State.  In  the  northeastern  part  we  are,  although  well  rep- 
resented, outnumbered  by  the  Iowa  Synod.  In  a  not  very 
wide  central  belt,  east  and  west,  we  have  as  many  congrega- 
tions as  the  Iowa  Synod  and  other  synods;  the  various 
congregations  are  either  side  by  side,  or  partly  in  the  same 
territory.  In  Southwestern  Iowa  we  are  fairly  well  repre- 
sented, but  in  the  southern  part  of  the  State  the  German 
Evangelical  Synod  of  North  America  (JJnierte  Kirche)  has 
more  churches  than  we.  The  fields  were  held  by  the  synods 
that  came  first.  Missionary  opportunities  are  still  good  in 
Iowa.  —  In  1891  a  Church  Extension  Fund  was  established. 

The  Iowa  District  has  always  taken  a  very  active  part  in 
the  work  of  the  General  Body :  in  its  missions,  colleges,  and 
other  undertakings.  In  1915  Director  Buenger,  of  St.  Paul, 
was  invited  to  make  a  house-to-house  canvass  among  the 
congregations   for   a   new   college-building.      The   collection 


350  THE   MARCH   TOWARD   THE  PACIFIC   COAST. 

amounted  to  $32,488.  For  the  Lutheran  Laymen's  League 
the  Iowa  District  collected  $183,474.30.  In  order  to  increase 
the  interest  in  the  great  work  of  Synod,  the  Iowa  District, 
since  1909,  distributes  the  District  Synodical  Eeport  among 
all  members  in  the  congregations,  the  congregations  lifting 
a  collection  for  this  purpose.  A  summarized  report  of  all 
the  moneys  collected  during  the  calendar  year  by  each  con- 
gregation has  been  published  since  1912. 

A  Children's  Home-finding  Society  is  located  at  Fort 
Dodge,  a  hospital  at  Sioux  City  (1903),  and  another  hospital 
at  Hampton  (1916). 

The  Iowa  District  has  grown  from  forty-one  pastors, 
three  teachers,  and  twenty  synodical  congregations  in  1879 
to  one  hundred  and  forty  pastors,  forty-two  teachers,  and  one 
hundred  thirty-two  synodical  congregations  in  1921.  In  1904, 
the  twenty-fifth  year  of  its  existence,  the  District  collected 
for  the  various  treasuries  of  Synod  a  total  of  $14,481.57,  or 
about  65%  cents  per  communicant.  Since  1915  the  majority 
of  our  congregations  are  distributing  their  contributions  ac- 
cording to  an  annual  budget.  In  that  year  $52,435.16,  or 
$2.09%  per  communicant,  were  collected;  in  1920,  $87,475.50, 
or  $3.24  per  communicant. 

California  and  Oregon. 

In  1856  Pastor  Herman  Fick  called  Synod's  attention  to 
the  large  mission-field  in  California.  Inexhaustible  gold- 
fields  lured  marry  people  at  that  time  to  California.  Where 
formerly  there  was  a  barren  desert,  in  which  only  some 
Indian  tribes  and  a  few  Mexicans  were  to  be  found,  soon 
flourishing  and  popular  cities  arose.  It  was  not  until 
August  24,  1860,  however,  that  the  first  pastor  of  our  Synod, 
Pastor  Jacob  M.  Buehler,  after  a  journey  of  twenty-four 
days,  came  to  San  Francisco.  Buehler  soon  was  called  by 
a  so-called  Lutheran  congregation  whose  most  influential 
members  were  freethinkers  and  rationalists,  who  had  deposed 
their  former  pastor  because  he  was  leading  an  offensive  life. 
For  conscience'  sake  Pastor  Buehler  could  not  accept  this 
call.     "Almost  all  the  German  people  here,"  wrote  Pastor 


THE    MARCH   TOWARD   THE   PACIFIC    COAST. 


351 


Buehler,  "live  without  God  in  this  world."  The  congrega- 
tion at  San  Francisco,  however,  whose  call  Pastor  Buehler 
could  not  for  conscience'  sake  accept,  i)ermitted  him  to 
preach  in  their  church,  and  soon  a  number  of  faithful  Lu- 
theran families  were  found,  and  the  number  of  his  hearers 
grew  from  Sunday  to  Sunday.  Soon  Pastor  Buehler  had  as 
many  as  75  hearers,  and  on  November  8,  1860,  a  congregation 
with  40  members  was  organized.  The  small  church  which 
the  congregation  had  bought  was  not  well  located.  Then  it 
became  necessary  to  use  a  Pres- 
byterian church,  in  a  new  loca- 
tion, on  Sunday  afternoons. 
A  number  of  members,  how- 
ever, would  not  consent,  and 
therefore  separated.  The  ser- 
vices, however,  were  well  at- 
tended at  the  new  location,  and 
soon  it  was  decided  to  build  a 
church.  A  plot  of  ground  was 
bought  for  $5,000,  and  the 
corner-stone  was  laid  on  Octo- 
ber 31,  1864.  At  first  only  the 
basement  for  a  church  was  built 
and  covered  with  a  temporary 
roof.  The  complete  brick 
church,  costing  about  $30,000,  was  not  dedicated  until  De- 
cember 30,  1866.  Pastor  Buehler  preached  on  the  subject: 
"When  is  this  church -building  truly  a  house  of  God?" 
Pastor  Ebert  preached  in  the  evening  service. 

After  two  years  trouble  arose  in  the  congregation.  Cer- 
tain people  would  not  permit  the  pastor  to  have  any  part  in 
the  affairs  of  the  church  council  or  of  the  congregation ;  he 
was  not  even  to  be  an  advisory  member  of  the  congregation. 
Trouble  also  arose  on  account  of  the  lodges.  Finally,  in  1867, 
Pastor  Buehler's  conscience  persuaded  him  to  resign,  but  he 
at  once  began  to  gather  a  new  congregation.  On  Easter 
Sunday,  1867,  Buehler  preached  in  a  rented  hall.  A  number 
of  faithful  members  stood  by  him.     When   an  opportunity 


Rev.  J.  M.  Buehler, 

Synod's  Pioneer  on  the  Pacific 
Coast. 


352  THE    MARCH   TOWARD   THE   PACIFIC    COAST. 

presented  itself  to  buy  a  beautiful  church,  well  located,  for 
$24,000,  the  new  congregation  closed  the  deal,  paying  $14,000 
cash,  and  on  the  First  Sunday  in  Advent,  1867,  dedicated 
the  church.  Also  at  San  Francisco  the  Gospel  proved  to  be 
a  power  of  God,  and  out  of  the  mass  of  unbelievers  a  remnant 
gathered  which  would  not  cast  aside  the  grace  of  God. 

While  at  San  Francisco,  Pastor  Buehler  established  a 
church  at  Sacramento,  which  at  that  time  had  about  25,000 
inhabitants,  one-third  of  whom  were  Germans.  Buehler 
preached  there  for  the  first  time  in  the  spring  of  1861.  His 
hearers  earnestly  requested  him  to  preach  to  them  regularly. 
While  Buehler's  congregation  at  San  Francisco  was  reno- 
vating the  church,  Buehler  spent  six  weeks  in  canvassing 
Sacramento.  As  a  result,  a  congregation  was  organized  with 
52  heads  of  families,  and  a  certain  Pastor  Bartling  was 
called.  A  great  flood,  however,  which  did  much  damage  in 
the  city,  interfered;  Pastor  Bartling  declined  the  call,  and 
the  congregation  finally  fell  into  the  hands  of  a  preacher  of 
no  particular  creed. 

The  California  mission-field  was  too  large  for  one  man. 
Although  as  early  as  1861  efforts  were  made  to  call  a  second 
pastor  and  money  was  collected  for  this  purpose,  it  was  not 
until  1878  that  Pastor  Hoernicke  took  charge  of  the  work  at 
Placerville,  CaL,  and  not  until  1880  that  Pastor  L.  Wagner, 
of  Chicago,  was  installed  on  Sunday  Bogate  as  Pastor 
Buehler's  assistant  and  first  missionary  for  the  State  of 
California.  Pastor  Buehler  himself  then  undertook  a  mis- 
sionary tour  throughout  the  State  and  visited  many  places; 
Pastor  Wagner  did  likewise.  On  the  12th  Sunday  after 
Trinity,  1880,  the  first  services  were  held  at  Oakland,  and 
already  on  the  following  Sunday  a  Sunday-school  of  75  chil- 
dren was  organized.    Oakland  was  served  by  Pastor  Wagner. 

Soon  our  Church  also  found  an  open  door  in  the  State  of 
Oregon,  and  'our  Synod  was  called  upon  to  send  additional 
workers. 

In  the  same  year,  1880,  Pastors  M.  L.  Wyneken  and  H.  C. 
Craemer  came  to  Los  Angeles.  A  few  years  later  the  Cali- 
fornia and  Oregon  District  of  our  Synod  was  organized  with 


THE   MARCH  TOWARD   THE   PACIFIC   COAST.  353 

12  pastors,  2  teachers,  and  7  congregations.  The  first  meet- 
ing of  the  District  was  held  September  21,  1887,  in  St.  Paul's 
Church  at  San  Francisco.  President  Schwan  had  come  to 
bring  greetings  and  encouragement  to  the  new  District. 
The  following  pastors  were  members  of  the  District  at  that 
time :  Voting  pastors :  J.  M.  Buehler,  M.  Claus,  E.  Doering, 
J.  Kogler,  P.  G.  Jacobsen,  G.  Runkel;  advisory  pastors: 
E.  P.  Block,  G.  H.  Hoernicke,  J.  H.  Schroeder,  J.  M.  Theiss, 
Er.  Selle.  (Pastors  Claus,  Doering,  and  Selle  were  located 
in  Oregon.)    .Pastor  Chr.  Meyer  was  received  as  a  member. 

On  account  of  the  great  distances  on  the  Pacific  coast, 
the  pastors  and  congregations  of  Oregon  and  Washington  in 
1899  formed  their  own  District.  Two  preparatory  schools,  or 
colleges,  were  established  on  the  Pacific  coast,  Concordia 
College  of  Portland,  Oreg.,  in  1905,  and  California  Concordia 
College  of  Oakland,  Cal.,  in  1906.  In  1920  the  California 
and  Nevada  District  numbered  57  pastors,  63  congregations, 
34  preaching-places,  and  13,583  souls ;  the  Oregon  and  Wash- 
ington District,  52  pastors,  58  congregations,  65  preaching- 
places,  and  9,996  souls. 

Kansas. 

In  the  year  1860  a  certain  Pastor  Eritze  visited  his 
relatives  at  Diamond  Creek  near  Council  Grove,  Kans.  On 
his  homeward  journey  he  found  a  number  of  Lutherans  at 
Lyons  Creek  and  at  Clarks  Creek.  He  informed  the  Presi- 
dent of  our  Synod,  Pastor  Wyneken,  of  the  spiritual  needs 
of  the  Lutherans  in  Kansas.  As  a  result  Candidate  F.  W. 
Lange  was  sent  to  Kansas  as  our  first  missionary  in  that 
State.  He  traveled  from  Fort  Wayne  over  Chicago  to  Iowa 
City,  where  Pastor  Lossner  was  in  charge  of  a  congregation. 
From  Iowa  City  —  the  railroad  did  not  go  any  farther  —  he, 
together  with  Pastor  Lossner,  continued  his  missionary  trip 
with  horse  and  buggy  to  Council  Bluffs,  Nebraska  City,  and 
Topeka,  Kans.  After  three  weeks,  on  August  13,  1861,  the 
two  men  arrived  at  Clarks  Creek.  "During  these  three 
weeks,"  writes  Pastor  Lange,  "wTe  were  day  an'd  night  under 
God's  open  sky;  our  meals  consisted  of  bread  which  we 
bought  from  the  settlers  and  coffee  which  we  cooked."    Pastor 

EBENEZER.  23 


354  THE    MARCH   TOWARD   THE   PACIFIC   COAST. 

Lange  preached  his  first  sermon  August  17,  1861.  The  first 
congregational  meeting  was  held  September  1.  Clarks  Creek 
served  as  a  basis  from  which  a  number  of  preaching-places 
were  established. 

Pastor  Lossner  of  Iowa,  who  had  brought  Candidate 
Lange  to  Kansas,  stopped  on  his  homeward  journey  at 
Leavenworth,  where,  north  of  the  city,  he  found  a  Lutheran 
family.  On  the  25th  day  of  August  he  preached  there  in 
a  Methodist  church.  As  a  result,  Candidate  M.  Meyer  was 
sent  to  Leavenworth,  arriving  November  9,  1861.  In  the 
mean  time  Pastor  Lange  had  preached  several  times.  No 
pastor  of  our  Synod  being  near  by,  neither  Pastors  Lange 
nor  Meyer  could  be  ordained  until  Pastor  Biltz  came  to 
Kansas  in  the  spring  of  1862.  He  ordained  Pastor  Meyer  on 
Sunday  Jubilate,  and  Pastor  Meyer  ordained  Pastor  Lange 
on  the  12th  Sunday  after  Trinity,  1862.  At  Leavenworth, 
where  Meyer  was  pastor  for  twenty  years,  the  first  Lutheran 
church-building  in  Kansas  was  dedicated  on  Christmas  Day, 
1862 ;  the  first  Lutheran  parochial  school  was  established  on 
Easter  Sunday,  1863,  and  the  first  Lutheran  parochial  school 
teacher  was  called,  Mr.  C.  Th.  Diessner.  Flourishing  congre- 
gations were  also  established  in  the  surrounding  country,  at 
Weston,  Potter,  and  Farley. 

After  two  years  Pastor  Lange,  of  Clarks  Creek,  accepted 
an  urgent  call  to  Humboldt,  Kans.,  which,  with  its  surround- 
ing territory,  became  the  third  mission-field  of  our  Synod  in 
Kansas.  At  Humboldt  the  second  Lutheran  church-building 
in  Kansas  was  dedicated  on  Sunday  Rogate,  1866.  Pastor 
Lange's  former  mission-charge  at  Clarks  Creek  was  supplied 
by  Pastor  C.  Berner,  who  was  installed  on  Pentecost  Sunday, 
1863.  During  his  pastorate  this  mission  territory  was  divided, 
and  Pastor  R.  Koehler  was  installed  at  Lyons  Creek  on  the 
7th  Sunday  after  Trinity,  1865.  We  now  had  four  mis- 
sionaries in  Kansas. 

In  1866  the  itinerant  missionary  for  Missouri,  Pastor  C. 
F.  Liebe,  visited  the  northeastern  part  of  Kansas,  preaching 
at  Atchison  and  at  other  places  in  the  neighborhood.  Pastor 
Lorenz  Menge  was  installed  at  Atchison  on  Sunday  Invocavit, 


THE   MARCH  TOWARD  THE   PACIFIC  COAST.  355 

1867,  and  in  December  of  the  same  year  the  third  Lutheran 
church-building  in  Kansas  was  dedicated.  After  Pastor 
Menge's  death,  Pastor  G.  Landgraf  was  installed  as  his  suc- 
cessor on  December  1,  1867.  He  did  mission-work  also  near 
Bremen,  preaching  his  first  sermon  there  on  Trinity  Sunday, 

1868.  Congregations  were  established  at  Lawrence  and 
Eudora,  where  Pastor  E.  Sitzmann  was  installed  on  the  4th 
Sunday  after  Trinity,  1867.  In  the  same  year,  on  Sunday 
Quinquagesima,  Pastor  W.  Zschoche  was  installed  near  Paola. 
During  this  time  President  J.  F.  Buenger  made  an  extended 
missionary  journey  through  Kansas,  obtaining  personal 
knowledge  of  the  spiritual  needs  of  the  scattered  Lutherans. 
As  a  result  three  additional  workers  were  sent  to  Kansas  in 
1869:  C.  H.  Lueker,  installed  on  the  8th  Sunday  after 
Trinity  at  Lyons  Creek;  Jonas  Matthias,  installed  on  the 
9th  Sunday  after  Trinity  near  Bremen;  H.  C.  Senne,  in- 
stalled on  the  12th  Sunday  after  Trinity  at  Mill  Creek. 

This  is  a  brief  sketch  of  the  beginnings  of  the  Missouri 
Synod  in  Kansas.  It  was  not  an  easy  task.  One  of  the  mis- 
sionaries at  that  time  wrote  to  a  friend:  "You  can  at  least 
buy  postage  stamps.  I  cannot  do  that,  as  my  people  have 
no  money."  Eor  two  years'  work  one  missionary  received  not 
quite  $100.  The  congregation  in  Humboldt  promised  the 
first  missionary  an  annual  salary  of  $65  and  from  every 
member  a  sack  of  wheat  and  five  bushels  of  corn.  As  a  result 
of  the  war  and  failures  of  crops,  many  would  have  starved  if 
food  and  clothing  had  not  been  sent  from  the  East.  The  lack 
of  good  wagon  roads  and  of  railroads  made  mission-work  very 
difficult.  The  first  missionaries  were,  as  a  rule,  brought  with 
ox  wagons  from  Leavenworth  to  the  West.  In  making  their 
missionary  trips  many  pastors  had  to  cover  large  distances 
on  foot,  on  horseback,  or  in  a  wagon. 

The  Lord,  however,  blessed  the  work.  In  the  year  1888  the 
congregations  in  Kansas  had  already  become  so  numerous 
that  a  separate  Kansas  District,  with  27  voting  pastors, 
15  advisory  pastors,  6  teachers,  and  30  congregations,  was 
organized  in  Pastor  Hafner's  church  in  Leavenworth.  The 
following  officers  were  elected :    Pastor  E.  Pennekamp,  Presi- 


356  THE   MARCH   TOWARD   THE  PACIFIC   COAST. 

dent;  Pastor  C.  Hafner,  Vice-President;  Pastor  F.  Droege- 
mueller,  Secretary ;  Mr.  A.  Mangelsdorf ,  Treasurer.  Presi- 
dent Biltz  of  the  Western  District  said  to  the  members  of 
the  new  Kansas  District :  "Thou  art  our  sister ;  be  thou  the 
mother  of  thousands  of  millions."  This  good  wish  has  been 
fulfilled,  for  in  the  year  1920  the  Kansas  District  numbered 
144  pastors,  199  congregations,  54  preaching-stations,  and 
35,524  souls.  In  the  year  1921,  June  8,  the  Kansas  District 
was  divided,  the  Colorado  District  being  organized. 

College  at  Winfield.  —  On  the  day  before  Christmas, 
1892,  Mr.  J.  P.  Baden,  whom  God  had  richly  blessed  with 
this  world's  goods,  came  to  his  pastor,  the  Rev.  G.  Luecke, 
and  offered  him  $25,000  for  a  new  college.  This  sum  later 
was  raised  to  $50,000.  The  offer  was  made  to  the  English 
Missouri  Synod  and  was  received  with  great  joy  and  thanks. 
Ground  was  broken  April  10,  1893,  and  the  college  was  dedi- 
cated March  1,  1894.  In  the  mean  time,  however,  already  in 
September,  1893,  ,Prof.  H.  Stoeppelwerth  began  the  college 
work  with  6  boys  and  6  girls.  In  1921  the  Winfield  college 
had  7  professors,  2  assistants,  and  172  students,  of  which 
number  52  were  in  the  business  department.  The  Kansas 
District  fostered  this  institution  and  supported  it  liberally 
with  the  necessary  moneys. 

A  Home-finding  Society  was  organized  at  Winfield,  Kans., 
in  1902.  Since  its  organization  472  children  have  been  cared 
for  in  Christian  families.  A  beautiful  children's  home  was 
presented  by  Mrs.  J.  P.  Baden.  For  many  years  Mr.  Geo. 
Weinrich  has  been  superintendent  of  this  Home-finding 
Society.  A  new  large  and  comfortable  children's  home  was 
built  and  dedicated  in  1921. 

Nebraska. 

The  first  pastor  of  our  Synod  who  came  to  Nebraska  was 
the  sainted  Pastor  Adolf  Wilhelm  Frese.  President  Buenger 
ordained  him  at  St.  Louis,  January  26,  1868.  His  call  from 
a  settlement  near  Rock  Creek,  Cuming  Co.,  Nebr.,  was  signed 
by  19  men  who  promised  him  an  annual  salary  of  $250  and 
free  dwelling  and  board.     Pastor  Frese  was,  however,  much 


THE   MARCH  TOWARD   THE  PACIFIC   COAST.  357 

disappointed  when,  after  arriving  with  much  difficulty  on  his 
new  mission-field,  he  was  told  that  he  was  not  wanted.  Some 
man  had  already  opened  a  school,  and  as  a  result  all  but  five 
who  had  signed  the  call  withdrew  their  signatures.  These 
five  promised,  in  case  no  congregation  could  he  organized,  to 
give  Pastor  Frese  enough  money  to  return  to  St.  Louis. 
Before  Pastor  Frese  could  preach  his  first  sermon  to  the 
people  who  called  him,  he  responded  to  a  call  to  preach  at 
a  funeral.  On  the  following  Sunday  quite  a  number  of 
people  gathered  to  hear  him  preach.  After  the  service  a  man 
arose  and  said:  "You  know  that  I  am  an  enemy  of  the 
Church  and  her  preachers,  that  I  voted  against  calling 
a  preacher  because  I  believed  that  then  our  unity  here  would 
be  disturbed;  but  now  we  have  already  heard  in  the  funeral 
sermon  preached  by  Pastor  Frese  that  we  need  a  Savior  and 
also  a  shepherd  to  show  us  the  way  to  eternal  life.  To-day 
we  heard  that  a  pastor  is  not  our  lord  and  master,  but  only 
a  servant  of  Christ.  Such  a  pastor  we  must  have."  These 
words  coming  so  unexpectedly  from  an  outspoken  enemy  of 
the  Church  made  a  deep  impression  on  all.  A  new  call  was 
written  and  on  February  16,  1868,  was  signed  by  24  members. 
Thus  the  first  Lutheran  congregation  of  our  Synod  in 
Nebraska  came  into  existence.  Pastor  Frese  soon  served 
other  places  also,  from  Arlington  to  Norfolk  and  as  far  as 
Columbus.  Already  in  the  following  year  his  brother,  E.  J. 
Frese,  came  to  his  assistance.  He  was  installed  on  the 
7th  Sunday  after  Trinity,  1869,  at  Logan  Creek  and  Brown 
Creek.  Pastor  A.  W.  Frese  had  to  hold  his  services  in  the 
Rock  Creek  settlement  in  the  district  schoolhouse  and  the 
parochial  school  in  a  farmer's  dwelling.  On  Pentecost,  1871, 
a  small  church,  24X35,  was  dedicated.  The  members  them- 
selves furnished  the  wood,  and  one  of  them,  without  any 
charge,  cut  it  in  his  sawmill.  The  flooring  had  to  be  hauled 
forty  miles. 

In  Omaha,  a  city  of  about  20,000  inhabitants,  Lutheran 
services  were  occasionally  held  before  1870.  A  call  was 
sent  to  Candidate  F.  Kuegele  who  was  installed  on  the  10th 
Sunday    after    Trinity.      However,    he    did    not    stay    very 


358  THE   MARCH  TOWARD  THE  PACIFIC  COAST. 

long,  having-  taken  charge  of  a  congregation  at  Cumber- 
land, Md.  The  Rev.  J.  Hilgendorf  was  chosen  and  installed 
September  9,  1871.  The  "First  Lutheran  Congregation"  was 
organized  with  a  membership  of  13.  Five  years  later, 
Rev.  Hilgendorf  resigned  on  account  of  ill  health  and  Candi- 
date J.  Strasen  became  his  successor,  followed,  after  two 
years,  by  Rev.  E.  J.  Frese  of  Hooper,  who  served  this  congre- 
gation for  thirty-six  years.  At  present  there  are  five  con- 
gregations in  Omaha  belonging  to  the  Missouri  Synod. 
From  here  the  Gospel  spread  to  Papillion  and  Bennington. 

Beginning  with  1870,  our  church -work  was  rapidly  ex- 
tended throughout  Northern  Nebraska.  In  1871  J.  Rupprecht 
came  to  Norfolk,  L.  Hannawald  to  Louisville.  In  1873  Pastor 
H.  Norden  was  ordained  at  Pebble  Creek,  where  on  Sep- 
tember 10  of  the  same  year  the  Northern  Nebraska  Special 
Conference  was  held,  the  following  pastors  attending :  A.  W. 
Frese,  E.  J.  Frese,  C.  W.  Baumhoefener,  J.  Hilgendorf,  F.  G. 
Burger,  and  J.  Rupprecht.  In  1874  Ph.  S.  Estel  accepted 
a  call  to  Pierce,  August  Leuthaeuser  to  Grand  Island,  and 
E.  A.  Frese  to  Platte  County.  In  1876  we  find  Rev.  F.  H. 
Jahn  in  Grand  Island  and  F.  Eisenbeiss  in  Ponca.  A  few 
more  names,  together  with  the  year  of  their  coming  to 
Nebraska,  may  be  mentioned :  J.  H.  Hoffmann,  Green  Gar- 
den, 1877;  A.  Hofius,  Cedar  Bluffs,  1878;  J.P.Mueller, 
Lyons,  1878;  J.  Catenhusen,  Louisville,  1879;  A.  Bergt, 
Hooper,  1879;  G.  Bullinger,  Martinsburg,  1880;  W.  Harms, 
Cuming  Creek,  1880;  M.  Adam,  West  Point,  1881 ;  W.  C.  H. 
Oetting,  Lyons,  1882. 

Let  us  now  turn  to  Southern  Nebraska.  Our  oldest  mis- 
sion territory  in  Southern  Nebraska  is  seven  miles  east  of 
Seward,  at  Middle  Creek.  The  first  Lutheran  settlers  came 
here  at  the  close  of  the  60's.  About  this  time  Pastor  K.  Theo. 
Gruber  came  and  organized  a  small  congregation.  With 
Middle  Creek  as  a  basis,  a  number  of  preaching-stations  were 
served,  which  later  developed  into  large  congregations :  e.  g., 
Stevens  Creek,  Malcolm,  Marysville,  Waco,  Hampton,  and 
Seward.  The  first  services  at  Middle  Creek  were  held  in  the 
public  school  building.    In  1873  the  congregation  erected  its 


tiik   m  \i:<  ii   touakii    nil.  PACIFIC  COAST.  350 

first  building,  a  stone  church.  Pastor  Gruber  served  this  con- 
gregation from  1870  to  1881.  His  successors  were :  Pastor  C. 
E.  Bode,  Pastor  Ferdinand  Wahl,  Pastor  W.  J.  Gans,  and 
Pastor  Merz. 

In  Malcolm,  Pastor  Gruber  began  mission-work  by  hold- 
ing services  in  a  sod-house,  which  was  used  until  the  congre- 
gation in  1884  built  a  church.  This  congregation  was  served 
in  turn  by  Pastor  Fr.  Koenig,  1881;  W.  Brakhage,  1884; 
Oertel,  1891 ;   and  F.  Moeller. 

In  the  neighborhood  of  Marysville,  Lutheran  settlers  were 
found  already  before  the  year  1870.  These  met  regularly  in 
the  home  of  Mr.  Fr.  Hartmann,  who  read  sermons  to  them. 
In  1870  Pastor  Kuegele  of  Omaha  came  to  this  field  and 
organized  a  congregation  with  19  members.  Pastor  Theo. 
Gruber  took  charge  of  the  congregation.  The  first  small 
church  was  built  in  1874;  the  building  material  had  to  be 
hauled  fifty  miles.  In  1878  Pastor  Tr.  Haessler  became  the 
resident  pastor.  He  was  succeeded  by  Pastor  G.  Weller,  1881 ; 
Pastor  J.  Catenhusen,  1894;   Pastor  W.  Eittamel,  1906. 

Through  correspondence  in  the  Abendschule  attention 
was  called  to  the  territory  in  Thayer  County.  There  Pastor 
J.  Kern,  on  December  6,  1874,  organized  a  congregation  with 
7  members,  and  on  July  23,  1876,  Pastor  E.  H.  Biedermann 
was  installed.  A  little  church  was  built  in  1887.  Pastor 
Biedermann  was  succeeded  by  Pastors  G.  Storm,  A.  Groerich, 
and  H.  Schabacker.  This  mother  church  now  is  surrounded 
py  the  following  congregations :  St.  Peter's,  at  Deshler,  1887 
(Pastor  W.  Cholcher)  ;  Bethlehem,  near  Kiowa,  1880  (Pastor 
John  Meyer) ;  Immanuel,  at  Deshler,  1887  (Pastors  H.  Voss, 
Chr.  Bock,  W.  Flach,  P.  Kuphoff,  H.  F.  Eggert). 

A  few  more  names  of  the  older  pastors  of  Southern 
Nebraska,  together  with  their  year  of  entering  the  District, 
are  herewith  given:  K.  Th.  Gruber,  1870;  F.  W.  John, 
Tecumseh,  1871;  Tr.  Haessler,  Crete,  1872;  F.  Hachenberger, 
Middle  Creek,  1874;  J.  Seidel,  Marysville,  1874;  M.  Martens, 
Sterling,  1874;  W.  Bohlen,  Macon,  Franklin  Co.,  1875;  J.  G. 
Burger,  Hampton  (formerly  in  Northern  Nebraska),  1S75; 
K.  H.  Biedermann,  Friedensau,  1876;    M.Buerger,  Sterling, 


360 


THE   MARCH  TOWARD  THE  PACIFIC   COAST. 


1877;  L.  Dornseif,  Crete,  1877;  E.  Stubnatzy,  Lincoln,  1877; 
C.  Meyer,  Webster  Co.,  1877;  Gottfried  Endres,  Utica,  1878; 
L.  Huber,  Crete,  1879;  A.  W.  Bergt,  Tecumseh,  1880; 
J.  Meyer,  Kiowa,  1881 ;  E.  Flach,  Kenesaw,  1881.  F.  Koenig, 
Malcolm,  1881;  H.  Frincke,  Lincoln,  1882;  G.  Wellef, 
Marysville,  1882 ;  F.  Caemmerer,  Arapahoe,  1882 ;  C.  Becker, 
Falls  City,  1882. 

In  1882  the  congregations  of  Nebraska  branched  off  from 
the  Western  District  of  onr  Synod  and  formed  their  own 
District.  The  first  synodical  meeting  was  held  at  Logan  on 
June  28,  1882,  17  voting  pastors, 
15  advisory  pastors,  and  16  lay 
delegates  being  present.  Pastor  J. 
Hilgendorf  was  elected  President 
of  the  District  and  was  later  suc- 
ceeded by  Pastor  C.  H.  Becker  and 
the  present  President,  Pastor  C. 
Brommer.  For  a  period  of  twenty- 
five  years  Pastor  John  Meyer  was 
Secretary  of  the  Nebraska  Dis- 
trict; he  was  succeeded  by  the 
present  Secretary,  Pastor  F.  W. 
Seesko.  In  the  course  of  years  the 
Nebraska  District  grew  to  such  an 
extent  that  the  question  of  divid- 
ing it  into  two  Districts  is  being  considered.  In  1920  the 
District  had  184  pastors,  235  congregations,  38  preaching- 
places,  and  50,000  souls;  of  these,  10  pastors  and  10  con- 
gregations are  located  in  the  State  of  Wyoming. 

Lutheran  Seminary,  Seward,  Nebr.  —  The  year  of  1894 
was  a  year  of  hardship  for  Nebraska,  on  account  of  a  crop 
failure  due  to  a  severe  drought.  It  was  in  this  year  that 
a  twenty-acre  tract  of  land  at  Seward  was  purchased  with 
the  intention  of  erecting  a  teachers'  seminary.  Members  of 
the  Seward  congregation  gave  much  financial  aid  toward  the 
purchase  of  this  land.  A  part  of  it  was  divided  into  lots  and 
sold.     The  erection  of  the  main  building  was  begun  that 


Rev.  J.  Hilgendorf, 

First  President  of  Nebraska 
District 


THE   MABCH    TOWABD   THE   PACIFIC  COAST.  3G1 

very  same  summer.  When  the  synodica]  convention  of  the 
Nebraska  District  at  Hampton  adjourned  on  August  28,  1894, 
many  of  the  delegates  went  home  by  way  of  Seward  in  order 
to  witness  the  laying  of  the  corner-stone.  Professor  A. 
Graebner  of  St.  Louis  and  Rev.  O.  Frincke  of  Lincoln 
officiated.  The  building  was  completed  by  the  Nebraska 
District  without  assistance  from  the  General  Body.  Rev.  G. 
Weller,  of  Marysville,  Nebr.,  was  called  as  professor  and 
president  of  the  academy,  the  building  was  dedicated  Novem- 
ber 31,  1894,  and  instruction  began  the  following  day.  In 
1895  the  president's  residence  was  built.  In  1906  a  brick 
building,  containing  kitchen,  dining-hall,  and  dormitories, 
was  completed  and  a  large  recitation  hall,  valued  at  $21,000, 
dedicated  the  following  year.  In  his  dedication  sermon 
Rev.  J.  Hilgendorf  showed  that  the  Teachers'  Seminary  at 
Seward  is  a  precious  fruit  of  Luther's  Reformation.  The 
value  of  the  property  according  to  court  appraisal  was 
$150,000.  In  1921  109  students  were  enrolled.  The  present 
faculty  consists  of  Prof.  F.  W.  C.  Jesse,  President,  Prof.  G. 
Weller,  Prof.  F.  Strieter,  Prof.  C.  Haase,  Prof.  Aug.  Schuelke, 
Prof.  H.  B.  Fehner,  Prof.  J.  T.  Link,  Prof.  P.  Reuter,  Prof. 
H.  L.  Hardt.  The  Nebraska  District  has  always  contributed 
liberally  toward  the  support  of  this  institution. 

Lutheran  High  School  and  Business  College,  Deshler, 
Nebr.  —  Time  and  again  the  Lutheran  Church  has  been 
accused  of  neglecting  the  higher  education  of  its  youth. 
This  is  not  quite  consistent  with  the  truth.  The  Missouri 
Synod  has  within  her  midst  a  number  of  high  schools,  among 
them  the  Lutheran  High  School  at  Deshler,  Nebr.  Built 
and  dedicated  in  1913,  it  has  now  a  teaching  force  of  five 
professors  and  a  student-body  of  76.  The  building  is  valued 
at  $50,000. 

Orphanage  and  Home-finding  Society  at  Fremont,  Nebr. 
—  Rev.  P.  Graef,  pastor  of  the  congregation  at  Fremont,  was 
the  founder  of  this  institution.  He  describes  the  organizing 
of  this  society  as  follows:  "Childless  ourselves,  we  were 
hardly  half  a  year  at  Fremont  when  two  requests  came  urging 


362  THE   MARCH   TOWARD   THE   PACIFIC   COAST. 

us  to  accept  orphans,  and  at  the  same  time  a  letter  arrived 
from  a  widower  asking  us,  for  Christ's  sake,  to  support  and 
bring  up  his  two  little  daughters  if  he  should  die  shortly. 
After  meditating  over  this  for  some  time,  I  finally  came  to 
the  conclusion  that  I  would  organize  a  Lutheran  Orphans' 
Society  at  Fremont.  I  talked  this  matter  over  with  my  con- 
gregation on  March  7,  1892.  The  congregation  favored  my 
project.  It  even  offered  a  sum  of  money  for  this  purpose  and 
elected  a  committee  to  take  the  matter  in  hand."  Until  the 
orphanage  was  completed,  Rev.  Graef's  residence  served  as 
a  home  for  the  children  entrusted  to  his  care.  The  corner- 
stone of  the  orphan  home  was  laid  in  the  fall  of  1892,  and 
the  building  was  dedicated  June  25,  1893.  Many  congrega- 
tions of  Nebraska  contributed  freely  toward  the  maintenance 
of  this  charitable  institution  in  their  midst.  The  Orphans' 
Home  Society  consisted  of  14  congregations  surrounding 
Fremont. 

Later  the  society  was  changed  to  a  Home-finding  Society. 
In  1896  only  3  children  could  be  received,  while  46  had  to  be 
refused  entrance  because  there  was  not  room  enough  for  them 
in  the  orphanage.  Fourteen  years  later,  in  1910,  52  children 
were  received  and  provided  with  a  Christian  home.  Since 
the  organization  of  the  Home-finding  Society  568  children 
have  been  taken  care  of  temporarily,  at  a  cost  of  about  $3,500 
annually,  and,  as  soon  as  possible,  placed  in  Christian  homes. 
The  following  have  served  as  superintendents  of  the  society : 
Rev.  P.  Graef,  1892—1897;  Rev.  F.  Nammacher,  1897—1899; 
Mr.  Trapp,  1899—1900;  Rev.  A.  Leuthaeuser,  1900—1910; 
Rev.  G.  Wolter,  1910—1915;  Mr.  J.  F.  Gnuse,  since  1915. 
The  first  president  of  this  society  was  Rev.  J.  Hilgendorf, 
who  was  succeeded  in  1909  by  Rev.  M.  Adam. 

Lutheran  Hospital  at  York,  Nebr.  —  The  necessity  of 
a  hospital  at  York  having  often  been  pointed  out  by  the 
physicians  and  business  men  of  the  city,  the  Lutherans  of 
York  and  vicinity  finally  concluded  to  erect  a  hospital.  "The 
Lutheran  Hospital  Association  of  York,  Seward,  Hamilton, 
and  other  Counties"  was  organized  in  June,  1914.    A  private 


THE   MARCH  TOWARD  THE  PACIFIC  COAST.  363 

building  was  purchased  and  temporarily  used  as  a  hospital. 
In  1915,  however,  the  association  succeeded  in  building 
a  hospital  proper.  It  is  located  in  the  northern  part  of  the 
city.  After  a  few  years  the  hospital  was  overcrowded  with 
patients,  which  necessitated  the  extension  of  the  building. 
With  the  hospital  a  training-school  for  nurses  is  connected, 
which  is  accredited  by  the  State. 

Lutheran  Hospital  at  Beatrice,,  Nebr.  —  In  June,  1913, 
the  hospital  of  the  United  Brethren  at  Beatrice  was  bought 
by  the  Lutheran  Hospital  Society  of  Beatrice,  which  took 
charge  of  the  hospital  on  October  7  of  that  year.  The  society 
consists  of  about  100  members.  Since  there  was  room  for 
only  30  patients,  the  society  resolved  to  built  a  new  modern 
hospital,  valued  at  $150,000,  which  was  dedicated  in  1921. 

Colorado. 

In  1872  Pastor  J.  Hilgendorf,  of  Omaha,  Nebr.,  was 
directed  by  President  Buenger  to  visit  the  scattered  Lu- 
therans in  Colorado.  President  Buenger  sent  Pastor  Hilgen- 
dorf $50  to  defray  the  traveling  expenses,  remarking  that 
"this  sum,  of  course,  will  not  suffice,  but  a  missionary  always 
knows  how  to  help  himself."  In  those  days  the  railroads 
demanded  ten  cents  a  mile,  and  hotel  expenses,  too,  were  very 
high.  Pastor  Hilgendorf  wTent  to  Colorado  in  October,  1872. 
When  he  came  to  Denver  and  made  known  his  intention  to 
preach,  he  was  advised  not  to  do  so  lest  he  be  hanged.  He 
paid  no  attention  to  this  warning,  however,  but  preached 
before  a  number  of  families.  Prom  Denver  he  went  to 
Pueblo.  Here  also'  some  people  intimated  that  they  would 
like  to  break  his  neck  when  they  had  learned  that  he  was 
a  preacher.  He  reached  his  next  goal,  Westcliffe,  only  after 
surmounting  great  obstacles.  Here  he  held  a  service  with 
fourteen  families.  At  different  places  he  baptized  a  number 
of  children,  for  which  ministerial  acts  he  received  enough 
money  to  enable  him  to  return  to  Omaha  in  December. 

Candidate  H.  Brammer  came  to  Denver  in  1873  as  the 
first  resident  pastor.  On  the  13th  Sunday  after  Trinity  in 
the  same  year  Candidate  F.  W.  Hoemann   was  installed   at 


364  THE   MARCH  TOWARD  THE  PACIFIC   COAST. 

Wet  Mountain  Valley.  Pastor  Hirschmann,  who  at  that 
time  was  in  Colorado  on  account  of  his  health,  rendered  good 
services  to  our  Church. 

To-day  Colorado  has  23  pastors,  34  congregations,  and 
5,458  souls.  The  organization  of  the  new  Colorado  District 
has  already  been  mentioned.  The  officers  are :  Otto  Luessen- 
hop,  President;  Theo.  Hoyer,  First  Vice-President;  Otto 
Heerwagen,  Second  Vice-President;  Otto  Hoyer,  Secretary; 
W.  Eabe,  Treasurer. 

In  Wheat  Ridge,  Colo.,  a  sanitarium  for  consumptives 
was  opened  in  1905,  and  until  1913,  525  consumptives  had 
been  cared  for.  The  Ev.  Luth.  Sanitarium  Review  is  pub- 
lished in  the  interest  of  the  work.  Pastor  H.  H.  Feiertag  is 
superintendent.  For  many  years  the  tubercular  patients 
were  cared  for  in  tents.  In  August,  1921,  new  buildings, 
costing  $250,000,  were  dedicated.  Of  this  sum,  $100,000  was 
given  by  members  of  the  Walther  League,  which  intends  to 
continue  the  collections  to  cover  the  debt. 

Oklahoma. 

Oklahoma  was  opened  to  settlers  in  1889.  In  1891  Pastor 
J.  V.  Kauffeld,  of  Newton,  Kans,,  made  an  exploration  trip  in 
the  interest  of  our  Church  in  Oklahoma,  visiting  and  preach- 
ing at  Orlando,  Guthrie,  and  Oklahoma  City.  From  Newton 
and  Herington,  Kans.,  Lutherans  living  near  Okarche,  Okla., 
were  served.  From  Winfield,  Professors  Meyer  and  Stoeppel- 
werth  made  missionary  trips  to  Oklahoma.  To-day  we  have 
30  pastors,  45  congregations,  and  6,092  souls  in  Oklahoma. 

Also  in  New  Mexico  our  Synod  has  established  congrega- 
tions. Pastor  Paul  Kretzschmar  labored  there  as  pastor  for 
many  years.  To-day  about  20  congregations  and  preaching- 
stations  are  served  by  7  pastors  of  our  Synod. 

The  work  of  our  Synod  has  been  much  blessed  by  the 
Lord  in  the  western  part  of  our  country,  and  it  still  has 
a  glorious  future  there. 


MISSOURI   SYNOD   IN    SOUTH   AND   SOUTHWEST.  365 

The  Missouri  Synod  in  the  South  and 
Southwest. 

Rev.  J.  W.  Beiinken,  Houston,  Tex. 

(The  writer  has  obtained  much  of  this  information  from 
Revs.  G.  Birkmann,  E.  W.  Kuss,  A.  O.  Friedrich,  President  G.  J. 
Wegener,  Teacher  C.  W.  Sauer,  and  from  a  history  of  St.  Paul's 
Congregation,  Serbin,  Tex.,  written  by  the  late  Rev.  II.  T.  Kilian, 
all  of  which  is  hereby  gratefully  acknowledged.) 

When  the  Missouri  Synod  was  organized,  no  representa- 
tive of  the  South  and  the  Southwest  was  present.  There  was 
no  one  who  would  have  been  entitled  to  act  as  a  represen- 
tative at  such  an  orthodox  gathering.  Again,  there  were  no 
congregations  to  represent.  Of  course,  there  were  so-called 
"Protestant  congregations,"  but  in  the  entire  Southland  — 
that  great  section  comprising  about  one-fourth  of  our  country 
—  there  was  not  one  sufficiently  interested  in  purity  of  doc- 
trine to  establish  a  truly  Lutheran  congregation.  There  were 
individuals  who  were  Lutherans  at  heart,  as  later  develop- 
ments show,  but  they  lacked  proper  leadership.  The  men  who 
posed  as  pastors  and  leaders  were  saturated  with  unionism 
and  rationalism.  It  is  doubtful  whether  either  pastors  or 
people  had  any  information  in  regard  to  the  memorable  gath- 
ering of  Lutherans  in  Chicago.  If  they  did,  they  paid  little 
or  no  attention  to  it.  Little  did  they  realize  at  that  time  that 
some  of  their  congregations  would  now  be  numbered  with 
those  who  joyously  celebrate  the  Diamond  Jubilee  of  the 
Missouri  Synod. 

How,  then,  did  the  Missouri  Synod  find  an  open  door  in 
this  section  of  our  country?  The  answer  to  this  question 
must  be  divided  into  two  parts.  God  opened  the  door  in  New 
Orleans,  La.,  and  again  in  Serbin,  Tex. 

In  the  spring  of  the  year  1852  a  New  Orleans  daily  paper 
published  statistics  concerning  Protestant  churches  in  New 
Orleans.  A  copy  of  this  paper  happened  to  fall  into  the 
hands  of  some  member  of  the  Missouri  Synod  in  St.  Louis. 
One  item  in  this  report,  though  the  editor  likely  never  in- 
tended it  to  attract  such  great  attention,  nevertheless  leaped 


366  MISSOURI   SYNOD  IN    SOUTH  AND   SOUTHWEST. 

to  the  notice  of  faithful  "Missourians."  It  told  about  a  cer- 
tain congregation,  which  held  its  meeting  in  Custom  House 
Street,  and  held  itself  aloof  from  all  other  Protestant  congre- 
gations, calling  itself  "Evangelical  Lutheran." 

Candidate  George  Yolck  was  at  once  sent  to  New  Orleans 
to  investigate.  Arriving  there,  he  was  ,told  that  the  con- 
gregation in  Custom  House  St.  was  made  up  of  a  peculiar 
class  of  people,  for  they  wished  to  know  of  nothing  in  their 
church  but  of  the  blood  of  Christ.  Eather  good  news  for 
a  "Missourian" !  Truly  a  praiseworthy  "peculiarity"!  Most 
encouraging  information  for  a  candidate  sent  on  such 
a  mission! 

The  meeting  of  the  candidate  with  these  "peculiar"  people 
brought  to  light  the  fact  that  in  January,  1852,  several  mem- 
bers had  left  the  Protestant  church,  located  at  Clio  and 
St.  Charles  Aves.,  because  their  demand  to  have  the  meetings 
of  the  congregation  opened  and  closed  with  prayer  was  not 
heeded.  At  first  they  adopted  the  name  "Lutheran  Congrega- 
tion in  Custom  House  Street."  On  August  5,  1852,  this  name 
was  changed  to  Ev.  Luth.  St.  John's  Church.  At  that  time 
some  wanted  merely  the  name  "Evangelical,"  while  others 
insisted  on  having  only  the  name  "Lutheran."  The  above- 
mentioned  name  was  adopted  as  a  compromise.  A  happy 
compromise !  The  chronicler  of  St.  John's  Church  remarks : 
"Thus  the  infant  congregation  in  name  became  a  member  of 
the  true  visible  church  without  fully  realizing  it,  for  the 
knowledge  of  the  Evangelical  Lutheran  doctrine  was  very 
weak  among  the  members." 

After  they  had  withdrawn  from  the  Protestant  church 
and  formed  a  separate  congregation,  a  lay-member  out  of 
their  own  midst  conducted  the  services  for  some  time.  Then 
an  attempt  was  made  to  obtain  a  pastor  from  the  Ev.  Luth. 
Texas  Synod  (the  majority  of  the  congregations  belonging  to 
this  synod  are  now  members  of  the  Iowa  Synod,  the  minority 
after  some  years  joined  the  General  Council,  and  since  the 
Merger  are  now  members  of  the  United  Lutheran  Church). 
Because  of  tardiness  on  the  part  of  this  synod  in  complying 
with  their  request,  the  congregation  accepted  the  services  of 


MJSSOl  'III   SYNOD   IN    BOUTB    AM)   SOUTHWEST.  36*3 

a  pastor  without  any  synodical  connection.  He  proved  to  be 
a  rationalist  and  was  dismissed  on  account  of  it.  At  this 
juncture  Candidate  Yolck  arrived.  The  outcome  of  his  visit 
was  that  the  congregation  entrusted  him  with  the  mission  of 
procuring  for  them  a  pastor  from  the  Missouri  Synod. 
Candidate  Volck  was  recommended  and  duly  called.  On 
May  22,  1853,  the  sainted  Dr.  Walther  ordained  and  installed 
him.  Thus  the  Missouri  Synod  had  gained  a  foothold  in  the 
South. 

During  the  following  year  (1854),  another  congregation 
was  added.  Zion  Church,  which  had  been  organized  by  an 
independent  pastor  in  September,  1847,  had  a  faithful  paro- 
chial schoolteacher,  Cantor  Buenger,  who  persuaded  the  con- 
gregation to  resolve  in  its  meeting  on  May  29,  1854,  to  join 
the  Missouri  Synod.  This  so  displeased  the  organizer,  Rev. 
Kleinhagen,  that  ho  resigned  his  pastorate  a  month  later. 
This  seeming  loss  was  really  a  gain  for  the  congregation. 
A  request  for  a  suitable  man  from  the  Missouri  Synod 
brought  Rev.  W.  A.  Fick  to  the  congregation.  Though  he 
was  their  pastor  for  even  less  than  one  year  (he  died  of  yellow 
fever  August  20,  1855),  yet  he  had  accomplished  much  to 
introduce  genuine  Lutheran  doctrine  and  practise  in  the  con- 
gregation. 

Another  very  large  congregation  in  New  Orleans  became 
affiliated  with  our  Synod  in  June,  1874,  namely,  St.  Paul's 
Ev.  Luth.  Church.  It  is  the  oldest  Protestant  congregation, 
having  celebrated  its  diamond  jubilee  in  1915.  Its  organiza- 
tion dates  back  to  August  2,  1840.  Until  the  year  1856,  how- 
ever, its  confessional  position  was  anything  but  positive  and 
decided.  In  1856,  the  congregation  was  fortunate  in  obtain- 
ing the  services  of  Pastor  Christian  Gottlieb  Moedinger, 
a  graduate  of  the  Mission  Institute  of  St.  Chrischona.  Being 
a  Lutheran  at  heart,  he  proceeded  at  once  to  instruct  his 
people  in  Lutheran  doctrine  and  practise.  He  joined  the 
Ev.  Luth.  Texas  Synod  during  the  same  year,  prompted  to  do 
this,  no  doubt,  by  the  fact  that  some  of  his  associates  from 
St.  Chrischona  belonged  to  this  synod.  In  1860  he  induced 
also  his  congregation  to  become  a  member  of  said  synod.    But 


368  MISSOURI   SYNOD  IN    SOUTH  AND   SOUTHWEST. 

in  1870  both  he  and  his  congregation  severed  their  connec- 
tion with  this  synod  again. 

Up  to  this  time  the  congregation  had  been  having  much 
trouble  in  obtaining  efficient  and  reliable  Christian  teachers 
for  their  parochial  school,  which  they  had  maintained  from 
the  beginning.  In  1870  they  made  application  for  a  candi- 
date from  our  Teachers'  Seminary  at  Addison,  111.  Their 
request  was  granted  by  sending  Candidate  H.  L.  Huettmann. 
Though  he  remained  with  the  congregation  but  one  year,  the 
way  had  been  paved  for  obtaining  teachers  from  the  Missouri 
Synod.  Immediately  after  Mr.  Huettmann  had  accepted 
a  call  to  the  school  of  Zion  Church,  the  congregation  called 
and  obtained  two  graduates  from  Addison,  Mr.  Z.  F.  K.  Zeige 
and  Mr.  H.  D.  Schroeder.  This  did  much  to  induce  the  con- 
gregation to  apply  for  membership  in  our  Synod. 

During  the  early  part  of  the  seventies  our  Synod  was 
requested  to  enter  Mobile,  Ala.  The  request  came  from  a  con- 
gregation there  which  had  found  it  necessary  to  dismiss  its 
former  pastor.  Before  leaving  them,  he  sought  to  do  his 
former  congregation  a  great  favor  by  warning  them  against 
calling  a  pastor  from  the  Missouri  Synod.  Just  this  warning, 
coming  from  such  a  source,  made  them  all  the  more  anxious 
to  make  application  for  a  Missourian.  They  had  received 
only  good  reports  about  the  work  of  Missourians  in  New 
Orleans.  This  was  convincing.  One  of  their  members, 
M.  Wagner,  was  instructed  to  write  to  Dr.  Walther,  with  the 
result  that  Rev.  H.  G.  Sauer  was  called.  Thus  Missouri  had 
been  enabled  to  extend  her  lines  eastward  in  the  Southland. 

These  "Missouri"  congregations  functioned  as  good  salt, 
which  had  not  lost  its  savor.  Early  in  the  seventies  the 
"Evangelical  Lutheran  Mission  Society  of  New  Orleans"  was 
organized.  It  proved  to  be  an  active  society.  Other  congre- 
gations were  organized  in  New  Orleans  and  vicinity.  Its 
activities  extended  as  far  north  as  Shreveport,  La.,  where 
a  mission  was  started.  This,  however,  was  completely  wiped 
out  by  a  fearful  yellow  fever  epidemic. 

In  this  connection  some  mention  must  be  made  of  the 
yellow  fever  epidemics,  which  repeatedly  wrought  such  havoc 


MISSOURI  SYNOD  IN    SOUTH  AND   SOUTHWEST.  369 

in  the  South  during  those  early  days  and  caused  great  losses 
also  to  our  congregations.  A  number  of  our  pastors  and 
teachers  became  victims  of  the  dreadful  disease.  The  worst 
of  these  epidemics  raged  in  1878.  It  struck  New  Orleans 
especially  hard.  During  that  time  Rev.  M.  Tirmenstein, 
pastor  of  Zion  Congregation,  was  absent  on  a  vacation,  and 
could  not  return  on  account  of  the  quarantine.  Rev.  Bau- 
mann,  pastor  of  St.  John's,  and  Rev.  A.  Eirich,  pastor  of 
Trinity  in  Algiers,  La.,  died  of  the  dreadful  fever.  This  left 
Rev.  C.  G.  Moedinger  alone  to  attend  to  the  sick  and  dying 
in  his  own  and  three  or  four  sister  congregations.  Teacher  C. 
W.  Sauer,  who  had  served  in  the  school  of  St.  John's  Congre- 
gation 1866 — 1878,  and  had  just  accepted  a  call  to  the  school 
of  St.  Paul's  Congregation,  of  which  Rev.  Moedinger  was 
pastor,  relates  of  that  epidemic:  "It  was  terrible.  Pastor 
Moedinger  was  kept  busy  constantly  visiting  the  sick  and 
burying  the  dead.  There  was  a  funeral  every  day,  sometimes 
a  number  of  them  in  one  day.  I  always  carried  two  candles 
in  my  pocket,  which  I  wTould  light  and  hold  for  Rev.  Moe- 
dinger, when  darkness  would  overtake  us  at  the  last  funeral 
of  the  day.  Sometimes  we  would  be  returning  from  Algiers 
and  Gretna,  crossing  the  river  on  the  ferry  at  7.00  a.  M.  with 
a  corpse,  which  was  to  be  taken  to  New  Orleans  for  burial." 

Another  evidence  of  the  zeal  and  activity  of  these  early 
Christians  in  the  South  is  the  fact  that  they  established 
a  Lutheran  academy  or  college  in  New  Orleans.  This  was 
done  as  early  as  1868.  Rev.  Albert  Hoppe,  who  had  been 
pastor  of  Zion  Church  for  twelve  years,  accepted  the  call 
as  professor  of  the  new  institution.  He  remained  in  charge 
of  it  until  1887,  when  he  was  called  to  St.  Louis  to  prepare 
the  St.  Louis  edition  of  Luther's  works.  With  his  departure 
the  institution  was  discontinued  for  a  number  of  years. 
Though  it  had  not  grown  like  its  sister  colleges  in  the  North, 
mainly  because  of  a  lack  of  a  sufficient  number  of  larger  con- 
gregations from  which  to  draw  students,  yet  its  work  had  not 
been  in  vain. 

In  Texas  the  Lord  used  a  large  colony  of  Wends  to  open 
the  door  for  our  Synod  and  its  work  in  this  largest  State  of 

EBENEZEK.  24 


370  MISSOURI   SYNOD   IN    SOUTH   AND    SOUTHWEST. 

the  Union.  On  May  23,  1854,  representatives  of  Evangelical 
Lutheran  Wends  living  in  different  parts  of  the  kingdoms  of 
Prussia  and  Saxony,  formally  called  the  Rev.  John  Kilian  to 
be  the  pastor  of  a  congregation,  organized  by  people  of  these 
different  settlements  for  the  purpose  of  emigrating  to  the 
State  of  Texas  in  North  America.  During  the  first  part  of 
September  more  than  500  of  them  started  their  journey  from 
Hamburg  via  Liverpool  to  America.  Their  journey  was 
saddened  by  the  fact  that  cholera  broke  out  among  them, 
claiming  73  victims  before  they  landed  in  Galveston,  Decem- 
ber 14,  1854.  From  Galveston  they  journeyed  200  miles  in- 
land. Poverty  caused  some  among  them  to  discontinue  the 
journey.  They  remained  in  Industry  and  New  Ulm,  Tex.,  as 
well  as  at  other  places  to  seek  work.  The  greater  number  of 
the  colonists,  however,  reached  their  destination.  Here  con- 
siderable trouble  was  experienced  in  obtaining  a  suitable 
tract  of  land  with  a  clear  title.  After  the  land  had  been  pur- 
chased, the  colonists  experienced  two  hard  years.  They  were 
not  accustomed  to  conditions  here.  They  did  not  know  the 
language  of  the  country.  They  had  very  much  sickness. 
Their  crops  were  very  meager.  We  have  here  a  duplicate  of 
the  experience  of  our  Saxon  colonists  of  1839 :  tribulations 
on  their  journey,  and  sickness  and  hardships  during  their 
first  few  years  in  America.  But  they  took  the  true  Christian 
view  of  it.  Pastor  Kilian  at  that  time  wrote  to  Dr.  Walther : 
"Yes,  the  hand  of  God  has  faithfully  humbled  us." 

In  another  sense  these  Wends  were  like  the  Saxons  of 
Perry  County.  They  hastened  not  merely  with  the  building 
of  their  own  homes,  but  also  with  the  building  of  a  place  of 
worship.  At  first  they  erected  a  parsonage,  which  served  as 
a  home  for  the  pastor,  a  schoolroom,  and  a  place  of  worship. 
Primitive  conditions?  Yes,  but  genuine  Christian  zeal  and 
sincerity ! 

Pastor  Kilian  at  once  became  a  member  of  the  Missouri 
Synod.  He  had  known  Dr.  Walther  overseas.  In  fact,  they 
had  been  fellow-students  at  Leipzig.  During  the  first  twenty 
years  in  office  he  passed  through  great  doctrinal  disputes. 
This  was  excellent  training  for  him  and  served  to  make  of 


MISSOURI   SYNOD   IN    SOUTIT    AND   SOUTHWEST.  371 

him  a  positive  and  decided  Lutheran.  Hence  he  was  not  long 
in  joining  the  Synod  of  the  pure  doctrine.  President  Buenger 
wrote  him  at  that  time:  "With  great  joy  do  I  welcome  you 
and  your  beloved  congregation  to  America  and  to  our  Synod. 
As  much  as  Germany  may  need  witnesses  of  the  truth, 
America  and  especially  Texas  needs  them  even  more.  May 
God  grant  that  you  and  your  beloved  congregation  will 
become  a  great  blessing  to  many."  Dr.  Walther  wrote: 
"Your  sorrows  and  joys  we  share  with  you.  May  the  Lord 
be  with  you,  grant  you  bodily  health  and  comfort  from  His 
holy  Word,  and  crown  your  work,  done  amidst  sobbing  and 
tears,  with  abundant  blessings."  On  account  of  the  great 
distance,  and  the  poor  traveling  facilities  of  those  days,  the 
intercourse  between  his  congregation  and  Synod  was  chiefly 
by  mail.  But  in  the  year  1860  Pastor  Kilian  attended  ses- 
sions of  Synod  in    St.  Louis. 

Besides  his  own  congregation  Pastor  Kilian  served  a  con- 
gregation of  twenty  families  in  New  Ulm,  Austin  Co.,  Tex. 
Every  five  weeks  he  made  this  trip  of  forty  miles  on  horse- 
back. Furthermore,  he  preached  at  Louis  Settlement  (now 
Swiss  Alp),  Fayette  Co.,  Tex.,  and  at  Boeder's  Mill,  near 
Shelby,  Austin  Co.,  Tex.,  also  at  Bastrop,  Tex.  Besides  this 
he  taught  parochial  school  for  ten  years.  Evidently  a  busy 
man  who  did  not  shun  work ! 

It  is  to  be  regretted  that  there  were  not  sufficient  men 
available  in  Synod  at  that  time  to  grant  the  request  of  Pastor 
Kilian  for  a  traveling  missionary  for  Texas.  Not  merely 
a  few  faithful  Lutheran  families  could  be  found  scattered 
here  and  there  at  that  time,  but  whole  settlements  of  true 
Lutheran  families  would  have  welcomed  the  services  of 
a  truly  Lutheran  pastor. 

For  fourteen  years  Pastor  Kilian  was  the  only  "Missouri" 
pastor  in  Texas.  In  the  fall  of  1868,  Candidate  Zimmermann 
was  ordained  and  installed  in  Rose  Hill,  Harris  Co.,  as  Texas' 
second  pastor  of  the  Missouri  Synod.  Others  soon  followed 
him.  The  records  of  the  year  1881  show  that  11  Missouri 
Synod  pastors  were  stationed  in  Texas,  serving  9  congrega- 
tions wThich  were  members  of  Synod,  4  congregations  not  as 


372  MISSOURI   SYNOD   IN    SOUTH  AND   SOUTHWEST. 

yet  members  of  Synod,  and  9  mission-stations.  Of  course, 
conditions  were  primitive  in  those  days,  as  may  be  seen 
from  excerpts  of  a  description  of  a  conference  held  in  Rev. 
Stiemke's  church  near  Rabbs  Creek,  Fayette  Co.  Pastor  G. 
Birkmann  says  of  this :  "The  church-building  was  extremely 
primitive,  perhaps  20X30  feet,  rough,  constructed  of  logs  and 
boards.  But  there  was  a  roof  on  it,  and  the  walls  kept  off 
the  wind  somewhat."  Primitive?  Yes,  but  the  eleven  pas- 
tors assembled  did  some  genuine  and  enthusiastic  work. 

When  the  Missouri  Synod  was  divided  up  into  Districts, 
the  South  belonged  to  the  Western  District.  On  account 
of  the  great  distance,  however,  Southern  representatives  at- 
tended the  conventions  very  irregularly.  It  happened  at 
times  that  not  a  single  representative  of  the  entire  South 
was  present.  Of  course,  such  an  arrangement  could  not 
continue.  Too  many  had  to  forego  the  benefits  and  blessings 
which  one  derives  from  attendance  upon  synodical  con- 
ventions. Hence  in  the  year  1880  the  "Southern  District 
Conference"  asked  the  Western  District,  in  session  at  Con- 
cordia, Mo.,  whether  they  would  not  deem  it  advisable  to 
allow  them  to  present  a  petition  to  the  next  Delegate  Synod 
in  which  they  would  ask  for  permission  to  organize  a  separate 
District.  The  official  minutes  of  said  convention  (Syn.  Re- 
port, Western  District,  1880,  page  70)  contain  the  following: 
"Synod  resolved  to  support  the  petition  of  the  'Southern  Dis- 
trict Conference'  for  permission  to  organize  a  separate  synod- 
ical District  at  the  next  Delegate  Synod."  This  permission 
was  granted  by  the  Third  Delegate  Synod,  which  convened 
in  Fort  Wayne,  Ind.,  May  11 — 21,  1881,  by  the  following 
resolution:  "Resolved  that  the  congregations  in  Texas, 
Louisiana,  and  adjoining  States  be  granted  permission  to 
organize  a  separate  District  under  the  name  'Southern  Dis- 
trict of  the  German  Ev.  Luth.  Synod  of  Missouri,  Ohio,  and 
Other  States.' " 

This  organization  was  effected  on  February  8,  1882,  in 
Zion  Church,  New  Orleans,  La.,  Rev.  Otto  Hanser,  First 
Vice-President  of  the  Missouri  Synod,  presiding.  Pastor  T. 
Stiemke  was  chosen  as  the  first  President  of  the  new  District, 


MISSOURI   SYNOD  IX    SOUTH   AM)   SOTTTHWEST.  373 

Pastor  Paul  Poesener,  Vice-President,  Pastor  G.  Birkmann, 
Secretary,  and  Mr.  G.  W.  Frye,  Treasurer.  The  new  District 
numbered  20  pastors  (12  voting  and  8  advisory),  15  teachers, 
and  13  voting  congregations. 

It  will,  no  doubt,  be  interesting  to  read  here  a  tabulated 
report  (compiled  by  President  G.  J.  Wegener  in  Southern 
Lutheran,  May,  1897)  of  Missouri  Synod  activities  and  prog- 
ress in  the  South  up  to  the  time  of  the  organization  of  the 
new  District :  — 

78.7/.  1861.  1871.  1881. 

Pastors —  3  8  20 

Congregations,  members  of  Synod .  .  —  3  4  13 
Congregations,  as  yet  not  members           \ 

of  Synod —  7 

Preaching-stations   —  —  —  9 

Teachers —  1  3  15 

This  action  of  Synod  to  form  a  new  District  was  surely 
a  step  in  the  right  direction.  Zeal  for  mission-work  grew 
more  intense.  The  report  of  the  first  convention  of  the  Dis- 
trict contains  the  statement:  "Synod  recognized  it  to  be  its 
main  duty  to  carry  on  zealously  the  work  of  home  missions 
in  the  South."  This  was  not  merely  an  emotional  outburst 
drafted  into  a  resolution,  but  was  followed  up  by  the  calling 
of  missionaries  into  the  field. 

The  results  achieved  have  not  been  as  astounding  as  in 
some  other  sections  of  our  country,  but  the  work  has  cer- 
tainly not  been  in  vain.  We  must  take  into  account  here 
that  conditions  in  the  South  were  far  different  than  in  the 
North.  Our  men  met  with  some  obstacles  and  difficulties 
which  were  not  known  in  the  North.  Some  claim  that  even 
the  climate  has  some  effect  upon  religious  zeal  and  vigor. 
Whether  that  be  so  or  not,  we  do  know  that  the  work  is  often 
more  taxing  in  the  South  than  in  other  sections.  Again, 
much  of  the  material  which  our  missionaries  found  was  so 
different  from  material  elsewhere.  Immigrants  did  not  come 
in  such  great  numbers,  and  generally  speaking,  there  was 
a  different  class  of  immigrants  than  in  the  North.  Again. 
fraternal  organizations,  lodges,  etc.,  had  taken  such  a  firm 
hold   upon   the    South.      This   explains    somewhat   why   the 


374  MISSOURI  SYNOD  IN    SOUTH  AND   SOUTHWEST. 

phenomenal  growth  of  the  Missouri  Synod  in  some  other 
sections  was  not  duplicated  in  the  Southland.  Nevertheless, 
the  blessings  of  God  rested  upon  the  work.  The  following 
statistics,  also  compiled  by  President  G.  J.  Wegener  on  dif- 
ferent occasions,  will  show  this :  — 

1881.  1896.  1906. 

Pastors 20  55  70 

Congregations,  members  of  Synod.  .  13  24  29 
Congregations,  as  yet  not  members 

of  Synod 7  46  G5 

Preaching-stations   9  52  51 

Souls...' 4,500  16,801  20,877 

Communicants   2,500  8,993  1 1,023 

Voting  members 800  2,456  2,335 

Teachers 15  19  24 

Pupils 1,300  2,119  3,144 

Pastor  T.  Stiemke  served  as  president  of  the  District  until 
1888,  when  he  accepted  a  call  to  the  Eastern  District.  The 
vice-president,  Pastor  G.  Birkmann,  served  the  unexpired 
term  until  1891.  Then  the  present  incumbent  of  office, 
Pastor  G.  J.  Wegener,  was  elected.  He  holds  the  remarkable 
record  of  being  president  of  the  Southern  District  for  thirty 
years.  Let  it  be  said  to  his  credit  that  they  have  been  years 
of  most  efficient  and  faithful  service,  all  of  which  has  been 
humbly  rendered  alongside  of  the  goodly  amount  of  pastoral 
work  in  St.  Paul's  Congregation,  New  Orleans,  La.,  of  which 
he  has  been  pastor  since  November  13,  1887. 

The  year  1906  marks  the  beginning  of  the  Texas  District. 
The  Delegate  Synod  in  convention  at  Detroit,  Mich.,  June  21 
to  July  1,  1905,  voted  to  grant  the  request  of  congregations 
in  Texas  to  organize  a  separate  District.  (Syn.  Rep.  1905, 
page  151.) 

This  organization  was  effected  at  the  convention  held  in 
Trinity  Church,  Houston,  Tex.,  February  14—20,  1906. 
President" Wegener  presided  at  the  opening  meeting.  The 
election  of  officers  resulted  as  follows :  Rev.  A.  W.  Kramer, 
President,  Revs.  C.  A.  Waech  and  F.  Wunderlich,  Vice- 
Presidents,  Rev.  H.  Studtmann,  Secretary,  and  Mr.  H.  W. 
Lottman,  Treasurer.  Since  that  time  Revs.  C.  A.  Waech, 
G.  Birkmann,  and  H.  Studtmann  have  served  as  presidents 


MISSOURI    synod    IN    SOUTH    AND   SOUTHWEST.  375 

of  the  District,  the  last-mentioned  being  the  present  incum- 
bent of  office. 

The  branching  out  of  congregations  in  our  cities  usually 
results  in  greater  activities  for  both  the  mother  and  the 
daughter  congregations.  What  is  true  of  congregations  has 
proved, itself  to  be  equally  true  of  synodical  Districts.  The 
Southern  District  and  the  Texas  District  are  no  exceptions,  as 
the  following  figures  for  the  year  1920  will  show :  — 

Southern  Texas 

District.  District.  Totals. 

Pastors    27  72  99 

Congregations,  members  of  Synod.  .            14  43  57 
Congregations,  as  yet  not  members 

of  Synod 27  52  79 

Preaching-stations    20  45  G5 

Souls 11,607  18,814  30,421 

Communicants   ' 7,838  10,631  18,469 

Voting  members 853  2,934  3,787 

Teachers 5  19  24 

Pupils 239  2,084  2,323 

The  above  figures  really  speak  for  themselves.  One  item, 
however,  needs  a  word  of  explanation.  There  are  far  more 
parochial  schools  in  the  South  than  the  number  of  teachers 
would  indicate.  There  are  a  number  of  congregations  whose 
numerical  strength  does  not  as  yet  permit  the  calling  of 
a  teacher,  yet  they  have  a  school  taught  either  by  the  pastor, 
a  student,  or  a  lady  teacher.  The  Southern  District  has 
7  schools  and  the  Texas  District  53,  making  a  total  of 
60  parochial  schools  in  the  South  and  Southwest.  According 
to  the  last  Statistical  Year-Booh  there  were  6  students,  3  lady 
teachers,  and  3  pastors  teaching  in  the  Southern  District, 
and  12  students,  2  lady  teachers,  and  34  pastors  in  the  Texas 
District.  This  indicates  that  in  the  Southwest  especially 
the  parochial  school  is  flourishing.  Our  members  are  showing 
great  interest  in  this  wonderful  nursery  of  the  Church.  The 
Mission  Board  constantly  urges  the  establishment  of  such 
schools,  and  the  missionaries  are  doing  some  faithful  work 
in  this  respect.     May  God  preserve  such  zeal  for  the  cause! 

Such  an  article  as  this  would  not  be  complete  if  we  did 
not  make  special  mention  of  the  forty-six  years  of  Rev.  G. 
Birkmann's  activity  in  Texas.     "With  the  exception  of  two 


376  MISSOURI  SYNOD  IN    SOUTH  AND   SOUTHWEST. 

years,  during  which,  he  served  the  mission  in  Dallas,  Tex.,  all 
of  these  years  have  been  spent  with  his  congregation  in 
Fedor,  Tex.  Well  gifted  and  exceptionally  faithful  in  private 
study,  especially  also  in  the  ancient  languages,  he  soon 
ranked  among  the  leading  pastors  of  the  District.  Though 
quiet  and  unassuming  and  decidedly  humble,  he  has  for 
many  years  been  looked  upon  as  an  authority  at  conferences 
and  synodical  conventions.  Many  of  the  brethren  have 
turned  to  him  for  advice  when  some  critical  matter  con- 
fronted them,  and  were  grateful  to  receive  the  very  advice 
which  they  needed,  stated  in  simple  words,  but  based  upon 
sound  judgment  and  firmly  founded  upon  the  Word  of  God. 
He  has  served  the  District  in  almost  every  capacity.  In  the 
spring  of  1920,  he  resigned  from  the  presidency  of  the  Dis- 
trict, but  he  is  still  active  as  pastor  of  his  congregation. 

A  few  miscellaneous  facts,  which  will  no  doubt  be  of  in- 
terest to  the  reader,  may  be  added :  — 

When  the  first  church  of  our  Synod  was  dedicated  in 
Serbin,  Tex.,  Pastor  Kilian  preached  in  three  languages,  Ger- 
man, Wendish,  and  English. 

For  a  number  of  years  the  Texas  District  cooperated  with 
the  Norwegian  congregations  in  Central  Texas  in  maintain- 
ing the  Lutheran  college  in  Clifton,  Tex.  During  that  time 
Prof.  F.  W.  C.  Jesse,  now  director  at  Seward,  Nebr.,  was 
director  of  the  Texas  institution.  When  these  Norwegian 
congregations  merged  with  the  United  Norwegian  Church, 
the  Texas  District  severed  its  connection  with  the  college. 

Until  1903,  when  they  organized  their  own  District,  the 
brethren,  who  were  doing  our  work  in  Brazil,  were  considered 
to  be  a  part  of  the  Southern  District. 

The  Southern  District  has  had  charge  of  the  work  in  Cuba 
and  the  Isle  of  Pines.  Rev.  R.  Oertel  located  this  field  while 
there  on  a  visit.  He  afterward  served  there  as  missionary 
until  his  death.  According  to  the  Statistical  Year-Booh 
1920  there  are  now  four  preaching-stations.  They  have  been 
without  a  pastor  for  some  time,  but  will  be  supplied  again, 
since  Candidate  K.  Krog,  Class  1921,  has  been  assigned  to 
this  field. 


TIIK    IIOMK    MISSION     WdKK    OF    SV.NOI..  377 

Since  1881  the  South  1ms  had  organized  work  in  behalf 
of  orphans.  This  resulted  in  the  opening  of  the  Bethlehem 
Orphan  Home  in  New  Orleans  in  1883.  Though  not  a  synod- 
ical  institution,  it  has  been  supported  by  the  congregations 
of  the  South.  Since  it  was  founded,  3G5  orphans  have  been 
received  into  the  home. 

Truly,  then,  the  work  of  the  Lord  has  not  been  in  vain 
in  the  Southland.  We  say  this  with  hearts  grateful  to  the 
Lord  God.  He  has  blessed  the  labors  of  His  servants  and  His 
people.  To  Him  belongs  all  the  glory.  Our  fervent  prayer 
is  that  He  may  continue  to  be  with  us  as  He  was  with  our 
fathers. 

The  Home  Mission  Work  of  Synod. 

Rev.  F.  Weidmann,  St.  Louis.  Mo. 
"The  lightning  shines  only  when  it  flashes ;  and  when  it 
rests,  it  dies."  If  this  quotation  be  applied  to  a  Christian 
organization,  it  conveys  this  meaning,  that  such  an  organiza- 
tion cannot  long  endure  after  it  ceases  to  spread  the  Gospel 
broadcast.  With  the  relaxation  of  mission  effort,  as  church 
history  teaches,  comes  a  lapse  into  decay  and  ultimate  rum. 
If  our  Synod  is  not  later  to  look  back  upon  memories  of 
a  glorious  past,  when  its  Gospel  banner  once  waved  over 
thriving  congregations,  the  interest  in  propagating  the  Gospel 
everywhere  must  be  sustained  in  the  future  at  the  same 
white  heat  as  in  the  past.  What  a  missionary  program,  in 
spite  of  their  limited  means,  our  forefathers  carried  out ! 

It  was  in  1847,  Monday,  April  26,  that  twelve  congrega- 
tions, twenty-two  ministers,  and  two  candidates  for  the  min- 
istry formed  "The  German  Evangelical  Lutheran  Synod  of 
Missouri,  Ohio,  and  Other  States."  The  outstanding  features 
of  the  constitution  of  this  body  were,  and  for  that  matter 
still  are,  that  membership  in  it  is  conditional  on  the  accept- 
■  ance  of  the  Bible  as  God's  verbally  inspired  Word;  further- 
more, on  the  acceptance  of  all  the  Symbols  of  the  Lutheran 
Church  without  exception  or  reserve;   again,  on  the  declara- 


,;7S  THE   HOME  MISSION   WORK  OF   SYNOD. 

tion  to  abstain  from  every  kind  of  syncretism,  from  union- 
istic  pulpits  and  services,  and  open  communion;  and,  finally, 
on  the  promise  to  use  purely  Lutheran  books  in  churches  and 
schools. 

In  spite  of  much  opposition  to  this  confessionalism  and 
prophecies  of  a  speedy  dissolution  on  that  account,  this  body 
so  formed  chose  at  once  a  committee  for  missions,  and  so 
gave  evidence  of  the  earnestness  with  which  they  heeded  their 
Savior's  command:  "Go  and  preach  the  Gospel  to  every 
creature."  The  personnel  of  the  first  mission  board  consisted 
of  a  chairman,  the  Eev.  C.  J.  H.  Fick,  New  Melle,  Mo. ;  of 
a  secretary,  the  Rev.  A.  Craemer,  Frankenmuth,  Mich. ;  and 
of  a  treasurer,  F.  W.  Barthel,  St.  Louis,  Mo.  Among  the 
resolutions  respecting  Home  Missions,  in  the  report  of  the 
first  convention,  we  read:  That  the  candidate  for  the  min- 
istry, C.  Fricke,  be  commissioned  to  visit  unchurched  Lu- 
theran settlements  in  the  West.  As  one  of  their  first  and 
foremost  duties,  the  founders  of  our  Synod  regarded  the  task 
of  building  up  Zion  in  the  land  of  their  pilgrimage. 

In  fact,  from  the  moment  of  their  landing  on  the  shores 
of  the  sluggish  Obrazos  in  Missouri,  in  1839,  one  of  the  fore- 
most concerns  of  the  forefathers  was  to  further  the  growth 
of  Christ's  kingdom  by  preparing  a  place  to  educate  mis- 
sionaries and  pastors.  With  their  own  hands  they  constructed 
in  the  forest  primeval  in  the  midst  of  all  their  hardships  and 
poverty,  a  rough,  unpretentious  log-cabin  for  the  training  of 
Gospel-preachers.  In  its  issue  of  August  13,  1839,  the  Ger- 
man newspaper  of  St.  Louis,  Der  Anzeiger  des  Westens, 
brought  the  announcement  of  the  opening  of  the  college  in 
Perry  County.  The  teachers,  Fuerbringer,  Brohm,  and 
Buenger,  with  the  aid  of  Walther,  Loeber,  and  Keyl,  set  as 
their  rather  ambitious  goal  a  thorough  training  in  religion; 
in  Latin,  Greek,  Hebrew,  German,  French,  and  English;  in 
history,  geography,  mathematics,  the  natural  sciences,  etc. 
This  small  beginning  developed  into  two  of  the  largest  theo- 
logical seminaries  in  the  United  States,  one  located  at 
St.  Louis,  Mo.,  and  the  other  at  Springfield,  111.,  from  which 


the  no  mi:  mission  work  of  synod.  379 

hundreds  of  young  men  have  gone  forth  to  win  souls  for 
Christ. 

In   sending  out  their  pastors  and  missionary   explorers, 

our  forefathers  followed  the  direction  given  in  Luke  24,47: 
"That  repentance  and  remission  of  sins  should  be  preached 
among  all  nations,  beginning  at  Jerusalem."  As  the  disciples 
of  Jesus  were  to  win  their  home  people  first,  so  the  founders 
of  our  Synod  began,  first  of  all,  what  has  since  been  desig- 
nated as  Home,  or  Inner,  Mission  Work.  The  name  is 
happily  chosen.  It  describes  very  characteristically  the  work 
of  gathering  into  congregations  such  as  have  already  been 
called,  enlightened,  sanctified,  and  brought  to  faith,  such  as 
are  of  the  household  of  faith,  but  are  now  living  void  of 
spiritual  care,  scattered  abroad  in  every  nook,  and  corner,  and 
crevice  of  our  home  and  neighboring  countries.  Although 
Synod's  first  mission  efforts  centered  almost  wholly  in  bring- 
ing the  Gospel  to  its  German  brethren,  living  far  and  near 
as  sheep  without  a  shepherd,  yet  we  find  at  an  early  date  some 
feeble  beginnings  of  work  among  others ;  for  instance,  among 
the  Indians.  At  the  Delegate  Synod  of  1887,  the  General 
Mission  Board  reported  an  expenditure  of  $102.25  for  erect- 
ing a  huge  cross,  replacing  a  number  of  grave  stones  and 
enclosing  with  a  picket -fence  the  Indian  Cemetery  at 
Bethany,  Mich.,  where  lie  buried  the  first-fruits  of  our 
earliest  mission-work  among  the  Indians.  In  1872,  August 
17 — 20,  we  find  Dr.  C.  F.  W.  Walther  attending  the  sessions 
of  an  English  Lutheran  conference  in  Gravelton,  Mo.  A  few 
years  later,  1879,  the  Western  District  promised  to  send 
a  missionary  and  otherwise  to  support  the  work  of  this 
English  conference,  in  order  to  aid  in  gathering  English- 
speaking  people  into  congregations.  We  discover  here  the 
nucleus  of  our  English  District  and  of  our  mission-work 
among  the  unchurched  of  English  tongue. 

We  are  not  to  imagine  that  these  earliest  attempts  to 
extend  Christ's  kingdom  were  made  under  propitious  circum- 
stances; that,  for  instance,  the  German  inhabitants  of  a  dis- 
trict or  city  were  waiting  to  welcome  the  "Missouri"  pastor. 
The  reception  given  the  Saxon  immigrants  at  the  time  of 


380  THE   HOME  MISSION   WORK  OF   SYNOD. 

their  landing  in  St.  Louis  boded  but  little  good  for  the  teach- 
ing they  hoped  to  set  up  in  their  new  home.  Der  Anzeiger 
des  Westens  of  that  date  contains  flings  at  "obscure  ortho- 
doxy," "priestly  arrogance,"  "spiritual  tyranny,"  and  spoke 
of  the  immigrants  as  having  been  "deluded  by  their  P  faff  en 
into  believing  that  if  they  were  to  die  in  Europe,  they  could 
not  be  saved."  In  many  other  places,  too,  the  "Missourians" 
received  mockings  and  threatenings  for  a  welcome,  the  open 
field  for  a  chapel,  and  at  most  a  family  or  two  instead  of 
a  crowd  of  inquiring  German  brethren.  But  in  spite  of  all 
antagonism,  penury  and  hardships,  the  Craemers  and  Buen- 
gers  went  heroically  to  work,  gathered  their  German  brethren, 
and  established  them  firmly  on  the  solid  foundation  of  God's 
Word  and  Luther's  doctrine  pure.  When,  in  1872,  the  twenty- 
fifth  anniversary  of  Synod's  organization  was  celebrated,  in 
the  Mercantile  Library  Hall  at  St.  Louis,  the  faithful  work- 
men could  look  back  upon  work  well  done,  for  from  the  tiny 
beginning  of  twenty-two  ministers  the  Synod  had  grown  into 
a  body  numbering  428  ministers  and  251  teachers.  The  in- 
fluence of  this  orthodox  band  of  men  and  of  their  efficient 
work  was  felt  in  other  Lutheran  circles,  which  began  to  make 
overtures  to  unite  with  them.  July,  1872,  at  Milwaukee, 
the  Synodical  Conference,  comprising  the  Ohio,  Wisconsin, 
Minnesota,  Illinois,  Norwegian,  and  Missouri  Synods,  re- 
sulted. In  how  far  this  consummation  was  traceable  to 
Home  Mission  work  is  beyond  the  scope  of  this  article,  but 
it  cannot  be  gainsaid  that  this  united  body  became  a  powerful 
agency  to  spread  and  to  preserve  the  truth  among  perverse  or 
at  least  indifferent  people. 

The  work  of  those  early  days  was  not  so  much  different 
from  what  it  is  now.  The  voice  of  the  preacher  was  heard 
either  in  the  wilderness  or  prairie  or  town;  a  congregation 
was  gathered,  to  which  the  Word  was  preached ;  a  school  was 
opened  for  the  young;  a  small  chapel,  ofttimes  of  logs,  was 
built  at  first,  which  in  time  gave  place  to  a  larger  house  of 
worship ;  and,  when  the  means  of  the  congregation  permitted 
it,  a  schoolteacher  was  engaged  to  aid  the  pastor. 


THE    HOME   MISSION    WORK   OF   SYNOD.  P,81 

Frederick  Conrad  Dietrich  Wyneken. 

Among  the  first  who  worked  as  outlined  in  the  preceding 
paragraph  was  the  man  whose  name  serves  above  as  subtitle. 
Learning  from  mission  periodicals  of  the  spiritual  needs  of 
his  German  countrymen  on  the  other  side  of  the  Atlantic, 
especially  in  the  western  solitudes  of  the  United  States,  he 
determined  to  go  out  to  help  them  as  Paul  did  to  the  calling 
Macedonians.  About  a  half  year  before  the  Saxon  immi- 
grants arrived  in  St.  Louis,  Wyneken  landed  at  Baltimore 
and  almost  simultaneously  in  a  prayer-meeting,  the  antics  of 
which  so  astonished  him  that  he  declared:  "I  do  not  know 
whether  it  is  of  God  or  the  devil;  but  it  isn't  Lutheran." 
A  man  of  powerful  frame,  of  a  well-trained  mind,  fiery, 
energetic,  burning  with  zeal  to  carry  the  Gospel  farther  and 
ever  farther,  he  was  well  equipped  for  the  life  of  hardships 
and  privations  he  chose  in  Indiana,  Ohio,  and  Michigan. 
Though  he  received  his  commission  from  the  Synod  of  Penn- 
sylvania, his  Lutheran  convictions  soon  moved  him  to  affiliate 
with  the  Missourians,  whom  he  recognized  as  Lutherans  of 
the  stripe  of  Luther  and  Chemnitz  from  the  first  number  of 
their  official  organ,  Der  Lutheraner.  Characteristic  of  the 
man  is  his  exclamation  after  the  perusal  of  its  pages :  "Thank 
God!     There  are  more  Lutherans  in  America." 

In  sowing  the  seeds  of  spiritual  life  in  the  western  wilder- 
ness, he  traversed  almost  impassable  sections,  in  fair  and  foul 
weather,  on  foot  and  on  horseback.  We  tarry  for  a  moment 
for  an  illustration  or  two  of  the  difficulties  encountered  by 
Wyneken,  and  of  the  primitive  conditions  under  which  he 
labored.  His  humble  parsonage  was  a  log-hut,  sixteen  by 
eight  feet,  with  no  other  opening  for  light  but  a  sagging  door. 
A  basin  of  spring  water  served  as  a  mirror  for  shaving  and 
like  purposes.  The  roughly  hewn  bedstead  was  covered  with 
a  straw  sack.  His  garments  were  of  mean  cut  and  seem  to 
have  consisted  primarily  of  a  pair  of  yellow  trousers.  On 
rainy  days  he  wore  a  green  horseman's  cape  thrown  over  his 
shoulders.     The  chair  was  a  small  round  block  of  wood. 

Overtaken  by  the  sudden  darkness  of  an  autumn  night- 
fall, —  to  give  an  example  of  the  dangers  he  was  exposed 


382  THE    HOME   MISSION    WORK   OF    SYNOD. 

to,  —  he  urged  his  horse  to  greater  speed,  when  the  faithful 
animal  halted  abruptly  and,  in  spite  of  all  spurring,  refused 
to  move.  A  light  soon  revealed  that  another  step  would  have 
hurled  horse  and  rider  into  a  wildly  churning  mill-race.  — 
On  another  occasion,  coming  to  heavily  inundated  lowlands, 
the  missionary,  eager  to  keep  his  appointment,  began  to  jump 
from  one  protruding  stump  to  another.  When  this  way  of 
progress  ended  and  floating  logs  seemed  to  make  possible 
a  continuance  of  his  perilous  journey,  he  jumped  for  a  foot- 
ing upon  this  swaying  rolling  pathway.  The  impact,  how- 
ever, caused  the  jammed  logs  to  drift  so  far  apart  that  the 
missionary,  despairing  of  proceeding  farther  in  the  deepening 
twilight,  sank  down  exhausted  on  this  strange  couch  and  fell 
asleep,  his  legs  and  arms  trailing  in  the  stream.  The  next 
morning  he  was  rescued  from  this  dangerous  position  and 
directed  aright.  —  Note  another  instance  of  faithfulness 
under  circumstances  of  dire  want.  The  children,  come  for 
catechetical  instructions,  sometimes  stood  with  their  pastor 
in  a  drizzling  rain  until  some  kind-hearted  settler  out  of 
sheer  pity  asked  them  under  his  protecting  roof. 

Daily,  for  a  number  of  years,  in  season  and  out  of  season, 
this  faithful  man  thus  traversed  the  miry,  little  traveled  roads 
of  those  early  days,  gathering  the  people  into  congregations 
and  canvassing  the  territory  for  parish-school  pupils;  for, 
pleaded  he,  the  rising  generation  must  be  grounded  in  the 
elements  of  Christian  religion,  if  the  Church  is  to  have 
a  spiritually  well-trained  membership.  Returning  from  these 
trips  of  exploration,  fatigued  and  ofttimes  drenched  to  the 
skin,  he  gave  his  first  attention  to  his  horse  and  then  thought 
of  himself,  partaking  of  a  most  frugal  meal,  generally  con- 
sisting of  bread  and  cold  black  coffee.  No  wonder  that  ac- 
quaintances wrote  of  him :  "He  is  altogether  so  unconcerned 
about  food  and  drink  and  other  bodily  wants  that  he  seems 
satisfied  even  though  they  are  not  supplied.  He  puts  us  to 
shame."  Again :  "Oh !  how  his  example  shames  so  many  of  us 
that  are  enjoying  every  comfort  and  ease  and  are  habitually 
so  averse  to  bringing  even  the  smallest  sacrifices  for  our  im- 
poverished brethren  in  the  Lord."    Largely  by  personal  solici- 


TIIK    IIOMK    MISSION     WORK    OF    SYNOD.  3R3 

tiition  during  a  visit  in  Germany,  by  public  addresses  as  well 

as  through  an  able  pamphlet,  The  Crying  Need  of  the  German 
Lutherans  in  North  America,  Wyneken  was  indefatigable  in 
enlisting  thousands  of  hearts  and  hands  among  his  former 
countrymen  to  espouse  the  cause  of  Home  Missions  in  Xorth 
America.  Among  the  men  whom  Wyneken  won  for  his  cause 
was  William  Loehe.  Loehe  not  only  sent  missionaries  to 
America  (among  them  the  talented  G.  Schaller,  professor  of 
theology  at  St.  Louis  and  for  a  time  also  manager  of  Loehe's 
so-called  Pilgerhaus  at  Saginaw,  Mich.),  but  he  also  opened 
a  seminary  at  Fort  Wayne  (our  "Practical  Seminary"  of 
later  days)  for  the  training  of  men  for  the  mission-fields. 
Because  of  his  tireless  energy  in  promoting  the  spiritual 
welfare  of  his  fellow-men,  the  name  of  Wyneken  stands  fore- 
most as  the  pioneer  missionary  in  the  "colonial"  period  of 
our  Synod. 

A  Pioneer  in  Southeast  Missouri. 
Among  the  trail-blazers  the  sainted  Doederlein  should 
receive  honorable  mention.  After  the  massacre  of  his  asso- 
ciate missionary  among  the  Indians  he  was  forced  to  select 
a  new  field.  He  chose  to  labor  in  Southeast  Missouri,  among 
a  people  whose  Sunday  services  wTere  but  the  congregating 
place  whence  they  hurriedly  repaired  to  their  drinking  bouts 
in  the  near-by  cemetery.  The  pastor's  pains  and  patience  to 
improve  such  morals  awakened  a  hatred  that  threatened  to 
stop  nothing  short  of  the  murder  of  the  monitor.  An  oppor- 
tunity for  the  perpetration  of  the  fell  deed  seemed  favorable. 
Surrounded  by  impenetrable  darkness,  standing  at  a  cross- 
roads, one  of  the  arms  of  which  led  to  safety  and  the  other 
into  a  most  perilous  slough,  the  baffled  missionary  asked 
directions  of  a  settler,  in  whom  he  did  not  recognize  his  most 
bitter  enemy,  the  leader  of  the  debauchees.  The  directions 
were  hesitatingly,  but  satisfactorily  given.  Many  months 
later  the  former  antagonist,  but  now  devoted  follower,  con- 
fessed to  his  pastor  that  on  that  memorable  night  he  had 
planned  to  send  him  into  the  bottomless  swamp  and  to  death ; 
but,  added  he,  "there  was  a  power  from  without  which  com- 
pelled me  to  direct  you  aright.     The  fear  that  came  over  me 


384  THE  HOME  MISSION  WORK  OF  SYNOD. 

then  and  there  drove  me  to  go  to  the  preaching  of  the  Word, 
where  at  last  I  found  peace  of  conscience."  Under  such  cir- 
cumstances was  mission-work  begun  in  a  section  now  teeming 
with  congregations. 

A  Western  Pioneer. 

Space  will  permit  us  to  adduce  but  one  more  sample  of 
a  faithful  pioneer  missionary,  whose  name,  since  he  is  still 
living  at  a  ripe  old  age,  is  for  that  reason  withheld. 

Lacking  the  means  of  travel  by  rail  from  Omaha,  —  the 
salary  for  his  third  year  of  work  was  $99,  —  he  walked  across 
the  entire  State  of  Nebraska  to  reach  a  preaching-station  in 
Colorado.  At  another  time,  with  $50  to  meet  his  expenses, 
he  set  out  to  explore  Denver  upon  the  request  of  "Papa" 
Buenger  of  St.  Louis.  A  reduced  fare-  was  granted  from 
Omaha  as  far  as  Cheyenne,  but  thence  the  rate  to  Denver 
almost  equaled  the  cost  from  Omaha  to  Cheyenne.  In  Den- 
ver, where  the  gold  excitement  was  at  its  height,  the  most 
modest  lodgings  cost  $20  a  day.  Happily,  hospitality  was 
finally  offered  him  in  a  Lutheran  household,  where,  however, 
he  was  warned  of  a  conspiracy  against  him.  Prior  to  his 
coming  to  Denver,  a  vagabond  "preacher"  had  pilfered 
a  carpet.  The  enraged  community,  ready  in  cowboy-fashion 
to  mete  out  quick  justice  with  a  noose,  vainly  sought  their 
escaped  victim.  Chagrined  because  of  their  failure  to  lay 
hold  of  the  real  culprit,  the  populace  decided  to  string  up  the 
first  preacher  who  would  come  to  town.  When  our  missionary 
was  informed  that  he  was  the  luckless  one,  he  calmly  replied : 
"Under  these  circumstances,  I  fancy  I'll  have  to  be  at  your 
hanging."  His  answer  that  refused  to  see  anything  but 
humor  in  the  whole  situation  disposed  the  would-be  hangmen 
to  withdraw.  Under  circumstances  so  foreboding  was  work 
begun  in  the  West.  —  So  deficient  in  Christian  knowledge 
were  the  first  hearers  that,  according  to  Dr.  Walther's  advice, 
the  preaching-station  was  organized  "with  such  as  desire  to 
become  Lutherans."  At  the  recent  convention  of  the  Ne- 
braska District  in  Lincoln  jubilee  services  were  held  in  honor 
of  this  pioneer  missionary  who  shepherded  either  directly  or 
indirectly  many  of  its  present  226  congregations. 


THE    HOME   MISSION    WORK   OF    SYNOD.  385 

Many  similar  examples  of  ceaseless  working,  Buffering, 
watching,  and  praying  on  the  part  of  our  missionaries  could 
be  given.  In  1884,  their  number  in  eleven  Districts  was  84, 
and  their  stations  totaled  531.  At  the  Delegate  Synod  of 
that  year,  Pastor  Buehler,  since  1800  missionary  in  Cali- 
fornia, reported:  "After  much  labor  a  congregation  was  or- 
ganized in  San  Francisco  which  recognizes  its  missionary 
privileges.  Its  prayers  are  being  heard.  In  Los  Angeles,  in 
Orange,  in.  Oakland,  and  in  Stockton  church  conditions  are 
shaping  themselves  so  that  our  hearts  are  filled  with  grati- 
tude towards  God."  Under  the  pastoral  care  of  this  laborer 
and  of  his  colaborers  in  the  many  sections  of  the  American 
vineyard,  the  stations  developed  into  congregations,  exhibit- 
ing the  qualities  of  a  thoroughly  healthy  church  life ;  namely, 
ability  to  support  their  own  pastors  and  teachers;  power  to 
govern  and  administer  their  church  affairs  according  to  God's 
Word;  and  missionary  zeal,  to  disseminate  the  seed  in  new 
unexplored  and  hitherto  barren  fields. 

The  Mission  Boards,  in  convention  at  Chicago,  1921, 
resolved  to  gather  for  publication  pertinent  biographical 
sketches  of  the  pioneer  workmen,  descriptions  of  their  fields, 
the  methods  and  results  of  their  work,  the  gradual  division  of 
territories,  and  whatever  else  may  prove  of  historical  value 
in  such  a  retrospect  upon  the  Home  Mission  work  of  Synod. 
The  foregoing  and  following  portions  of  this  essay  indicate 
somewhat  the  field  so  ambitious  a  work  intends  to  cover. 

The  Mission  Board. 

The  very  fact  that  representatives  of  twenty  of  the  twenty- 
five  District  Mission  Boards  were  assembled  in  Chicago, 
August,  1921,  shows  an  astonishing  development  of  mission- 
work.  Not  so  many  years  back,  there  were  no  such  Boards 
save  one,  the  General  Board;  no  more  were  necessary.  But 
with  the  ever-growing  opportunities  and  possibilities  the 
need  of  District  Boards  became  apparent.  They  work  in  con- 
junction with  the  General  Mission  Board,  one  of  whose  duties 
is  to  supply  the  moneys  for  the  Districts  unable  to  foster 
satisfactorily  their  mission-work  without  financial  aid  from 

EBENEZER.  25 


386  THE   HOME  MISSION   WORK   OF   SYNOD. 

Synod.  These  dependent  Districts  are  the  following :  Alberta 
and  British  Columbia,  Atlantic,  California  and  Nevada, 
North  Dakota  and  Montana,  Oregon  and  Washington,  Colo- 
rado, Southern  (including  Cuba),  and  Texas.  A  further  in- 
sight into  the  growth  of  our  Home  Mission  work  may  be 
gotten  by  comparing  the  subsidies  totaling  $20,515.79,  granted 
by  the  General  Board  from  1887—1890,  with  the  $100,000  to 
be  supplied  to  the  aforementioned  needy  Districts  in  the 
single  year  1921  by  the  same  board. 

The  lines  along  which  both  General  and  District  Boards 
work  for  the  successful  advancement  of  mission-work  are, 
as  the  writer  recently  showed  in  the  Western  Distinct  Bul- 
letin, the  following :  — 

1.  They  instruct  their  missionaries  to  gather  their  scat- 
tered brethren  or  to  lift  the  unchurched  out  of  their  igno- 
rance by  no  other  means  than  by  the  Gospel.  It  is  cease- 
lessly reiterated  in  all  the  reports  of  the  District  Boards  that 
if  the  missionaries  do  not  bring  the  plain,  faithful,  living 
Word  of  Christ  into  the  pulpits,  the  pulpits  had  better  re- 
main empty. 

2.  They  instruct  their  missionaries  to  sally  forth  into  the 
streets  and  lanes  to  induce  parents  to  let  their  children  at- 
tend Christian  parish-schools.  Even  though  but  five  or  six 
respond,  all  conditions  being  equal,  a  school  should  be  opened. 

3.  They  send  forth  their  missionaries  with  the  admonition 
which  is  at  the  same  time  an  index  of  their  earnestness: 
"Young  men,  if  you  wish  to  serve  your  Savior  and  His 
redeemed,  be  ready  to  go  where  no  one  else  will  go,  and  to  do 
what  no  one  else  will  do." 

4.  They  are  indefatigable  in  conducting  an  educational 
campaign.  As  early  as  1879  one  of  the  Boards  instructed  its 
missionaries  to  publish  stimulating  mission-news  regularly  in 
the  Lutheraner;  and,  if  necessary,  to  have  even  a  supplement 
added,  in  order  to  quicken  missionary  ardor  and  to  awaken 
a  general  interest  in  the  vast  unreached  and  neglected  areas 
of  outcast  populations  in  the  South  and  West. 

5.  They  introduced  the  so-called  Mission  Sunday  (Mis- 
sions f  est),  both  to  set  the  hearts  aflame  with  missionary  zeal, 


THE    HOME    MISSION    WORK    OF    SYNOD.  387 

and  to  prompt  systematic,  regular  giving  for  the  furtherance 
of  missions.  "If  a  wrong  use  is  made  of  what  we  have,  it 
would  be  a  waste  for  God  to  give  us  more,  for  that  might  set 
a  premium  on  unfaithful  stewardship." 

6.  They  urge  the  use  of  tracts  for  promoting  missions,  in- 
forming the  minds  and  inspiring  the  hearts  of  the  readers. 

7.  They  claim  that  "every  disciple  must  be  a  discipler." 
If  Christians  cannot  go  out  as  actual  missionaries,  they  can 
be  God's  helpers  in  consecrating  their  sons  to  His  service  or 
in  supporting  the  sons  of  others  during  the  years  of  prepara- 
tion; they  can  establish  Christian  schools,  circulate  Bibles, 
scatter  religious  tracts,  and,  especially,  pray.  Men  and  money 
will  be  forthcoming  when  prayer  is  urgent,  importunate,  and 
believing. 

8.  They  encourage  pastors  to  explore  the  territories  beyond 
their  immediate  parochial  confines. 

9.  They  advise  gleaning  where  others  have  already  har- 
vested, for  such  gleaning  is  blessed  labor. 

10.  They  regard  eye-and-ear  investigation  as  indispen- 
sable. For  that  reason  many  recommend  the  calling  of 
a  field  secretary. 

The  Field  Secretary. 

At  present  the  Atlantic,  Central,  Nebraska,  North  Wis- 
consin, Texas,  Oregon  and  Washington,  and  Western  Dis- 
tricts have  so-called  field  secretaries.  The  Eastern,  English, 
and  Iowa  Districts  are  contemplating  the  calling  of  such 
a  functionary.  The  reasons  prompting  the  instituting  of  this 
office  are  briefly  the  following :  — 

Unencumbered  as  a  field  secretary  is  by  other  pastoral  and 
congregational  work,  he  is  in  a  position  to  give  the  District 
conventions  a  thorough  insight  into  the  needs  and  wants  and 
various  possibilities  of  their  mission-fields.  He  can  visit  regu- 
larly, year  by  year,  the  mission-congregations  and  preaching- 
stations.  His  efforts  along  these  lines  are  productive  of  the 
following  good:  Year  by  year  many  a  mission-charge  is 
induced  to  become  self-sustaining;  weak,  sickly,  hopeless 
stations  are  united  with  stronger  ones  and  merged  under  one 
head;   the  funds  of  the  Mission  and  of  the  District  Church 


388  THE   HOME   MISSION    WORK  OF   SYNOD. 

Extension  Treasury  are  materially  increased;  interest  and 
enthusiasm  in  mission-work  is  kept  at  almost  white  heat  by 
circulars  and  pamphlets  and  perhaps  by  a  mission  periodical 
regularly  distributed  throughout  the  District;  in  brief,  the 
cause  of  missions  is  kept  thoroughly  and  uninterruptedly 
before  the  eyes  of  all  church-members  throughout  the  Dis- 
trict, as  it  ought  to  be.  In  addition,  the  field  secretary  can 
continually  be  on  the  lookout  for  those  openings  where  much 
mission-material  seems  to  abound,  can  be  the  first  man  on  the 
ground,  and  so  prevent  the  old  repetition  of  our  sad  ex- 
perience that  we  try  to  take  up  mission-work  after  others 
have  harvested,  and,  in  consequence,  must  content  ourselves 
with  a  sickly  gleaning.  Finally,  by  his  efforts  non-giving 
churches  are  added  to  the  list  of  contributing  churches,  and 
sluggish  mission-charges  are  taught  to  appreciate  the  fact 
that  a  disproportionate  outlay  is  being  expended  in  them  as 
compared  with  their  small  returns.  Of  course,  only  an  able, 
energetic  man  —  only  the  very  best  is  good  enough  for 
the  position  —  can  under  God's  blessings  guarantee  such  im- 
provements in  mission-work  as  indicated. 

The   General   Church   Extension  Fund. 

Another  important  and  greatly  needed  factor  in  pro- 
moting the  progress  of  Home  Mission  work  is  the  General 
Church  Extension  Fund. 

In  the  first  years  of  our  mission  history  a  few  Districts 
(among  them  the  Eastern  since  1889)  and  a  few  individual 
congregations  assisted  needy  mission-stations  in  their  church- 
building  crisis,  partly  with  non-interest-bearing  loans  and 
partly  with  gifts.  Not  until  1902,  at  the  delegate  convention 
in  Milwaukee,  was  the  impetus  given  to  establish  a  general 
fund.  An  appeal  of  the  London  brethren  for  a  loan  of  $6,000 
to  erect  a  chapel  showed  the  necessity  of  such  a  fund. 
Because  of  the  increased  cost  of  real  estate  and  of  building 
materials  and  labor,  other  mission-charges,  too,  it  was  readily 
recognized,  could  no  longer  build  without  outside  aid.  A  plan 
was,  therefore,  adopted  whereby  older  and  wealthier  congre- 
gations might  help  mission-stations  in  their  need  by  contrib- 


THE    HOME   MISSION    WORK    OF    SYNOD.  3  SO 

uting  regularly  to  a  general  fund,  from  which  non-interest- 
bearing  loans  could  be  made  under  the  condition  that  annual 
repayments  of  at  least  10  per  cent,  be  guaranteed.  A  con- 
tinual rotation  of  moneys  is  thus  assured,  and  the  working 
power  of  each  dollar  for  good,  God  willing,  will  not  cease 
until  the  end  of  days. 

The  necessity  for  such  a  fund  was  seen  in  the  further  fact 
that  a  foothold  could  be  gained  in  some  fields  only  with  great 
difficulty  because  of  powerful  opposition  —  powerful  by  reason 
of  the  heavily  endowed  church  extension  treasuries  of  the 
opponents.  Our  opponents  were  unquestionably  more  far- 
sighted  than  we  in  that  they  for  years  have  been  working 
untiringly  for  their  church  building  funds.  The  Methodist 
Episcopal  Church  North  has  within  fifty  years  collected 
more  than  thirteen  and  a  half  million  dollars ;  the  Methodist 
Church  South,  in  thirty-three  years,  more  than  five  and 
a  quarter  million  dollars ;  and  the  Congregational  Church 
Building  Society  more  than  seven  and  a  half  million  dollars. 
—  The  Methodist  Church  North,  —  to  give  but  one  example 
of  the  possibilities  of  such  a  fund,  —  in  the  fifty  years  since 
the  organization  of  its  building  society,  helped  to  erect  16,500 
church-structures.  The  total  number  of  churches  and  par- 
sonages which  have  been  built  to  date  by  the  extension  funds 
of  the  sectarian  bodies  is  57,339;  and  their  total  capital  for 
the  promotion  of  this  branch  of  mission-work  is  $45,008,565. 
If  our  Home  Mission  work  is  not  to  yield  to  them  fields  that 
have  been  gained  by  dint  of  hard  labor,  if  it  is  to  make  the 
same  progress  in  the  future  that  under  God's  grace  has  been 
made  in  the  past,  we  need  to  fill  generously  our  church  ex- 
tension treasury. 

In  the  years  1902—1908  but  $400  flowed  into  this  fund. 
From  1908  to  1911  the  further  meager  sum  of  $4,000  was 
added.  From  such  modest  beginnings  greater  things,  how- 
ever, came.  In  1911,  a  memorial  collection  for  the  sainted 
Dr.  C.  F.  W.  Walther,  amounting  to  $40,000,  was  voted  the 
fund.  In  1917,  the  quadricentenary  of  the  Eeformation, 
a  thank-offering  of  $344,895.24  was  collected  for  this  treasury. 
Traceable  to  this  Christian  liberality  is  the  building  of  260 


390  THE    HOME   MISSION    WORK   OF    SYNOD. 

church  edifices  in  the  years  1902 — 1919,  wherein  approxi- 
mately 29,223  hearers  are  regularly  taught  the  way  to  salva- 
tion through  faith  in  Christ  Jesus. 

The  post-war  conditions  in  1920  emphasized  everywhere 
the  lack  of  both  churches  and  parsonages.  The  need  of  the 
latter  was  particularly  acute.  Readers  of  the  American 
Magazine  of  that  time  will  recall  that  the  New  York  Building 
Commission  therein  reported  a  shortage  of  76,000  apartment 
houses  in  New  York,  of  36,000  in  Philadelphia,  of  5,000  in 
Minneapolis,  a  shortage  of  houses  everywhere.  This  want 
made  itself  sorely  felt  in  our  mission-fields,  too.  Secretaries 
wrote  pathetically  that  "for  want  of  something  better  mis- 
sionaries were  living  in  veritable  hovels  and  suffering  from 
inclement  weather" ;  and  that  "we  must  either  build  or  allow 
our  missionaries  to  be  placed  where  they  can  be  provided  with 
a  domicile."  Sympathizing  with  such  dire  need  and  hoping 
to  afford  some  relief,  Synod,  in  convention  at  Detroit,  merged 
the  surplus  of  the  Army  and  Navy  Fund,  $313,747.14,  into 
the  Church  Extension  treasury. 

The  working  capital  of  the  fund  at  the  present  writing 
(August,  1921)  is  $759,278.31.  From  1910  to  1920  petitions 
for  $1,665,950  were  received.  Loans  aggregating  $790,750 
were  granted  to  304  congregations.  In  order  to  give  a  full 
report  of  mission-work  done  in  this  way,  mention  must  be 
made  of  $474,060.94  controlled  by  20  District  Mission  Boards, 
so  that  Synod's  actual  operating  fund  for  this  form  of 
mission-work  is  $1,233,339.25.  The  number  of  churches  aided 
is  probably  500.  This  latter  figure  is  but  approximately  cor- 
rect, because  four  Districts  failed  to  report. 

It  may  be  of  interest  to  note  some  points  of  similarity  in 
the  methods  of  operation,  followed  by  the  various  church- 
building  societies  as  well  as  by  our  own.  All  organizations 
safeguard  their  loans  against  loss  by  demanding  mortgages. 
All  proportion  the  amount  of  aid  according  to  the  cost  of  the 
proposed  church-building,  but  outside  our  General  Church 
Extension  Board  only  two  others  venture  to  aid  up  to  one- 
half  of  the  cost.  With  the  exception  of  the  General  Council, 
the  General  Synod,  the  Ohio  Synod,  the  Missouri  Synod,  and 


THE    EVANGELIZATION    OF   THE    HEATHEN.  :>,<)] 

three  other  denominations,  all  demand  interest  on  their  loans. 
All  require  insurance  policies,  carrying  the  clause  that  loss, 
if  any,  is  payable  to  the  mortgagee,  as  far  as  his  interests  may 
appear.  All  recruit  their  resources  from  legacies,  from 
annual  contributions,  and  from  temporary  loans  made  on 
demand  notes  to  the  fund.  Many  incorporate  the  probable 
amount  needed  for  the  year  into  the  financial  budget,  which 
the  congregations  of  their  denomination  are  expected  to  raise 
towards  supplying  the  annual  needs  of  the  general  body. 
All,  finally,  agree  that  the  Home  Mission  work  has  been  en- 
larged and  strengthened  and  its  progress  accelerated  through 
the  moneys  provided  by  their  church  extension  boards. 

While  our  statistics  for  1920  show  that  our  work,  origi- 
nally so  limited  by  reason  of  a  lack  both  of  men  and  of 
means,  now  comprises  648  men  and  1,364  stations,  our  work 
is  but  begun.  Immense  areas  and  populations,  especially  in 
the  great  Northwest,  are  so  far  unreached.  When,  in  1879, 
the  Western  District  appealed  to  Synod  to  send  a  missionary 
to  Oregon,  that  vast  State  had  as  yet  no  resident  missionary 
of  our  Synod.  Notwithstanding  the  many  men  now  laboring 
in  that  and  the  neighboring  States,  there  are  innumerable 
counties  in  the  District  which  have  as  yet  not  been  entered. 
Besides  this,  there  are  great  territories  in  our  country  totally 
unreached  by  our  Lutheran  pastors.  Let  us,  then,  continue 
to  undertake  great  things  for  the  advancement  of  our  Savior's 
kingdom,  and  expect  great  things  from  Him.  We  shall  be  the 
gainers.  Some  one  has  tersely  said :  "Our  religion  is  a  com- 
modity of  which  the  more  we  export,  the  more  we  have 
remaining." 


The  Evangelization  of  the  Heathen. 

Rev.  Richard  Kretzschmar,  St.  Louis.  Mo. 

When  the  Lutheran  pilgrim  fathers  in  quest  of  religious 
liberty  came  to  this  country  and  founded  the  Missouri  Synod, 
seventy-five  years  ago,  their  first  concern  necessarily  was  to 
preserve  God's  Word  and  Luther's  doctrine  pure  for  them- 
selves and  for  their  children.     Therefore  thev  erected  familv 


392  THE   EVANGELIZATION   OF   THE   HEATHEN. 

altars,  built  churches,  schools,  colleges,  and  seminaries.  At 
the  same  time,  however,  they  were  not  insensible  to  their 
responsibility  in  regard  to  the  unchurched  people  of  this 
country.  They  were  zealous  in  doing  home  mission  work. 
Thus,  in  the  course  of  time,  many  Lutheran  congregations 
were  gathered,  and  a  strong  home  base  was  established  from 
which,  through  many  missionary  channels,  the  Gospel  went 
forth  to  other  fields  till  it  reached  the  heathen  in  the  utter- 
most parts  of  the  earth. 

Even  before  our  devout  fathers  had  set  their  foot  upon 
the  shores  of  America,  they  had  solemnly  declared  their  pur- 
pose to  do  mission-work  among  the  heathen,  and  to  publish 
the  name  of  Jesus  among  those  who  had  never  heard  it  be- 
fore. On  the  pages  of  our  Synod's  earliest  history  we  find 
the  record  of  missions  among  the  Chippewa  Indians  in  Mich- 
igan and  among  the  Sioux  in  the  Northwest.  It  was  also 
largely  mission-work  among  heathen  when  our  fathers  under- 
took to  proclaim  the  Gospel  among  the  colored  people  of  the 
South. 

European  Lutheran  societies  which  engaged  in  the  evan- 
gelization of  heathen  in  foreign  fields  were  for  a  time  lib- 
erally supported  with  gifts  and  prayers  by  members  of  the 
Missouri  Synod.  But  it  was  urged  that  this  synod  should 
enter  a  foreign  mission  field  and  send  out  her  own  mission- 
aries to  the  heathen  world.  This  reiterated  request  was  com- 
plied with  at  the  synodical  meeting  in  St.  Louis,  1893,  when 
it  was  resolved  that  work  should  be  begun  in  Japan  and 
a  Board  for  Foreign  Missions  was  elected,  consisting  of  the 
following  members:  Prof.  F.  Pieper,  Prof.  A.  L.  Graebner, 
Prof.  F.  Zucker,  Pastors  C.  M.  Zorn,  O.  Hanser,  E.  A.  Frey, 
C.  F.  W.  Sapper,  Ferd.  Sievers,  Sr.,  and  Messrs.  E.  L.  Leon- 
hardt  and  L.  Volkening.  The  Rev.  Ferdinand  Sievers,  one 
of  the  most  ardent  advocates  of  the  cause  of  foreign  missions, 
departed  this  life  before  he  was  able  to  attend  the  first  meet- 
ing of  the  Board.  Director  J.  Schmidt  was  elected  in  his 
place.  While  the  Board  called  the  Bev.  Ferd.  Sievers,  Jr., 
to  the  directorship  of  foreign  missions  and  was  casting  about 
for  candidates  who  were  to  be  sent  with  him  to  Japan  as 


THE   EVANGELIZATION    OF   THE   HEATHEN.  393 

missionaries,  untoward  conditions  in  Japan  rendered  it  in- 
expedient just  then  to  begin  missionary  operations  in  that 
country. 

Simultaneously  with  the  unfavorable  conditions  arising 
in  Japan  the  attention  and  interest  of  the  Board  was  turned 
towards  India.  Two  missionaries,  Theo.  Naether  and  J.  Mohn, 
who  had  worked  in  India,  had  been  dismissed  by  the  Leipzig 
Mission  on  account  of  their  firm  Biblical  testimony  "that 
all  Scripture  is  given  by  inspiration  of  God."  They  wrere 
recommended  to  our  Synod  by  brethren  in  Europe,  and  after 
it  had  been  fully  established  that  they  were  in  perfect  accord 
with  us  in  doctrine  and  practise,  they  were  called  by  the 
Board  —  all  synodical  Districts  concurring  —  to  return  to 
India  as  the  first  missionaries  sent  by  the  Evangelical  Lu- 
theran Synod  of  Missouri,  Ohio,  and  Other  States  to  the 
heathen.  During  the  synodical  meeting  of  the  Western  Dis- 
trict, at  a  solemn  service  held  in  the  Lutheran  church  at 
St.  Charles,  Mo.,  on  October  14,  1894,  they  received  their 
commission,  the  Rev.  C.  M.  Zorn  delivering  the  sermon  and 
the  President  of  Synod,  Dr.  H.  C.  Schwan,  assisted  by  Pro- 
fessors A.  L.  Graebner  and  F.  Zucker,  giving  the  charge. 

Soon  afterwards  Missionary  Naether  sailed  for  India,  ar- 
riving there  in  the  beginning  of  1895.  A  year  later  he  was 
followed  by  Missionary  Mohn,  whose  shattered  health  had  to 
be  restored  before  sailing. 

India,  the  southernmost  country  of  Asia,  has  an  area  of 
one  and  three  quarter  million  square  miles  and  numbers  over 
300,000,000  inhabitants.  It  is  a  land  of  vast  resources  and 
of  remarkable  contrasts.  In  the  plains  we  find  a  scorching 
heat  under  the  tropical  sun,  on  the  Himalayas  everlasting 
snow  and  ice.  Parts  of  the  country  are  astoundingly  fertile 
and  exuberant,  other  sections  hopelessly  sterile  and  barren. 
During  some  months  the  land  is  deluged  by  torrential  down- 
pours; during  others  it  is  thirsting  in  vain  for  refreshing 
rain-drops  from  the  sky. 

India  is  under  the  rule  of  Great  Britain;  yet  some  native 
states  have  their  own  kings,  called  Maharajahs  or  Rajahs, 


394  THE   EVANGELIZATION    OF   THE   HEATHEN. 

and  the  whole  country  has  recently  been  given  an  increased 
measure  of  home  rule. 

The  Hindu  population,  though  of  a  dark -brown  com- 
plexion, is  our  kin,  belonging  to  the  white  race.  It  is  di- 
vided by  a  babel  of  languages  and  dialects,  about  150  in 
number,  and  by  castes  almost  numberless,  from  the  highest 
caste  of  the  Brahmins  down  to  the  Sudras,  and,  still  lower, 
to  the  most  despised  and  down-trodden,  the  very  outcasts,  the 
Pariahs  and  Puleyahs,  the  masses  living  in  indescribable 
degradation,  poverty,  filth,  ignorance,  and  misery.  To  be 
touched  by  the  very  shadow  of  a  Pariah  is  pollution  to 
a  Brahmin. 

The  caste  women  are  secluded  in  their  "zenanas,"  which 
are  inaccessible  to  male  missionaries.  Baby  girls  are  often 
given  into  marriage  by  their  parents,  and  there  are  thou- 
sands of  child-widows  who  never  have  seen  their  husbands, 
yet  are  held  responsible  for  their  death,  and  in  consequence 
are  accursed,  enslaved,  abused.  Formerly — till  it  was  stopped 
by  British  injunctions  —  widows  were  burned  on  the  funeral 
pyres  of  their  husbands.  Girls  and  women  were  debased. 
Schooling,  as  a  rule,  was  not  intended  for  the  female  sex. 
And  as  a  Hindu  proverb  has  it,  beating  is  to  be  inflicted 
upon  a  donkey,  a  drum,  and  a  woman. 

All  India  is  blighted  and  benighted  by  idolatry.  Brahma, 
Vishnu,  and  Siva  are  the  chief  idols.  Besides  these  there  is 
a  countless  multitude  of  deities  of  various  description  and 
rank,  many  of  them  shockingly  atrocious,  vile,  and  immoral. 
Idol-worship  is  largely  demon-worship,  devil-worship,  having 
all  the  elements  of  fear  and  hate,  and  none  of  love  and  con- 
fidence; and  some  modes  of  worship  are  extremely  sensual 
in  character.  All  over  India  one  will  find  images,  statues, 
shrines,  and  temples  of  idols.  Gorgeous  festivals  are  cele- 
brated in  honor  of  idols,  and  people,  carried  away  by  their 
emotions,  permit  themselves  to  be  crushed  under  the  wheels 
of  the  huge  idol  wagon,  a  practise  now  almost  abolished  by 
the  British. 

Various  animals  are  worshiped  in  India,  especially  the 
bull  and  the  cow.    Hindu  devotees  consider  their  sacred  pools 


THE    EVANGELIZATION    OF   THE    HEATHEN.  3Q5 

so  much  more  effective  for  meritorious  ablutions  after  fche 
"holy  kine"  have  been  wading  in  them,  their  excremental  dep- 
ositions notwithstanding.  A  dying  Brahmin  sometimes  will 
try  to  find  a  ray  of  consolation  in  the  darkest  hour  by  con- 
necting somehow  with  the  tail  of  an  ox.  The  Hindus  expect 
their  souls  to  migrate  after  death,  to  be  born  again  in  some 
bird  or  beast,  or  perhaps  even  in  some  human  being  of  a  lower 
caste,  and  thus  to  expiate  their  sin.  Helpless,  hopeless,  hap- 
less heathendom! 

But  God  prophetically  said  to  His  Son,  the  promised  Mes- 
siah :  "I  will  also  give  Thee  for  a  Light  to  the  Gentiles,  that 
Thou  mayest  be  My  salvation  unto  the  end  of  the  earth." 
Is.  49,  6.  In  the  Gospel-message  of  the  missionaries  this  sal- 
vation is  coming  to  the  benighted  heathen  of  India. 

According  to  traditions  and  the  assertions  of  certain 
"Thomas  Christians,"  found  on  the  western  coast,  the  first 
missionary  to  India  was  Thomas,  the  apostle.  Since  the  days 
of  Ziegenbalg  and  Carey  many  Protestant  societies  have  done 
mission-work  among  the  Hindus.  Still,  up  to  this  day,  there 
are  untold  millions  in  that  great  country  who  as  yet  have 
not  been  reached  by  any  missionary. 

The  first  missionaries  sent  out  by  the  Missouri  Synod 
were  charged  not  to  build  on  ground  previously  occupied  by 
other  missions,  but  to  select  a  territory  where  the  Gospel  had 
not  been  preached  before.  And  there  was  no  difficulty  in 
finding  such  a  field.  Missionary  Naether  started  his  work  in 
Krishnagiri,  a  populous  city  in  the  Salem  District  of  the 
Madras  Presidency,  among  the  Tamil-speaking  pagan  popu- 
lation. The  work  afterwards  was  extended  also  to  unoccupied 
sections  of  the  North  Arcot  District,  and  the  stations  Ambur, 
Bargur,  and  Yaniyambadi  were  added,  and  round  about  them 
a  number  of  outstations. 

It  was  pioneer  work.  The  missionaries  were  in  need  of 
great  faith  and  much  patience.  The  heathen  did  not  flock  to 
them  to  hear  the  glad  tidings  of  the  Savior.  The  messengers 
of  peace  had  to  go  out  along  the  streets,  to  the  market-place, 
or  to  the  fields  to  find  people  to  whom  they  could  preach  the 
eternal  truths  about  sin  and  salvation.     Sometimes  they  em- 


396  THE   EVANGELIZATION   OF   THE   HEATHEN. 

ployed  music  and  song  to  draw  a  crowd.  Some  listened,  asked 
questions,  became  interested,  and  would  hear  more  about  it; 
others  objected,  reviled,  and  picked  up  stones  to  throw  at  the 
preachers. 

After  years  of  patient  and  persevering-  labors  the  mission- 
aries were  permitted  to  see  and  gather  in  the  first-fruits.  By 
and  by  small  congregations  were  gathered,  chapels  were 
erected,  and  at  all  mission-stations  the  children  were  gath- 
ered into  schools  and  were  instructed  in  the  Word  of  God, 
which  is  able  to  make  men  wise  unto  salvation  through  faith 
which  is  in  Christ  Jesus.  At  Ambur  even  a  higher  elemen- 
tary school  was  established,  which  later  received  the  govern- 
ment's recognition  as  an  accredited  lower  secondary  school. 
The  number  of  pupils  increased  to  399.  In  connection  with 
it  the  missionary  in  charge  is  conducting  a  boarding-school 
for  boys  who  are  trained  for  mission- work,  and  a  small  indus- 
trial school  of  sericulture  for  the  benefit  of  native  Christians, 

In  the  year  1907  the  missionaries  received  an  urgent 
appeal  from  a  Christian  young  man  by  the  name  of  G.  Jesu- 
dason.  He  was  a  Panchama,  or  Pariah,  but  through  industry 
and  by  acquiring  an  education  had  advanced  to  the  position 
of  secretary  to  the  British  Resident  at  Trivandrum,  where  the 
Maharajah,  the  king  of  the  native  state  Travancore,  had  his 
residence.  Jesudason's  heart  was  filled  with  genuine  pity  for 
his  benighted  countrymen,  and  he  wrote  an  appeal  in  behalf 
of  an  independent  "Christian"  congregation  at  Vadaseri,  near 
Nagercoil,  which  was  sorely  in  need  of  true  pastoral  guidance 
and  care.  Two  missionaries  were  sent  to  investigate,  and 
they  found  conditions  as  depicted.  They  found  that  it  would 
involve  no  encroachment  upon  any  other  missionary  society's 
domain  if  the  request  were  granted.  Consequently  the  work 
was  taken  up  in  Travancore  at  Nagercoil,  about  500  miles 
south  of  the  other  field.  There  the  missionaries  found  an 
open  door  to  many  villages;  in  fact,  at  various  times  they 
were  urged  to  extend  their  work  to  new  places.  But,  alas! 
they  had  to  refuse  on  account  of  a  shortage  of  workers.  In 
1912  missionary  activities  were  also  begun  at  Trivandrum, 
where  Malayalim  is  spoken,   and  where  also  the  work  has 


THE   EVANGELIZATION    OF   THE   HEATHEN.  397 

prospered  beyond  expectation.  Within  a  few  years  a  large 
number  of  missions  were  opened  in  Travancore.  Many 
classes  of  catechumens  were  prepared  for  baptism,  many  con- 
gregations were  organized,  chapels  were  built,  schools  were 
established,  and  both  at  Nagercoil  and  Trivandrum  institutes 
were  erected  for  the  training  of  native  aids  —  evangelists, 
catechists,  and  teachers. 

Up  to  the  first  year  of  the  World  War  twenty  missionaries 
had  entered  the  service  on  the  two  mission-fields  in  India: 
Theo.  Naether,  J.  Molm,  Geo.  Kellerbauer,  R.  Freche,  Albert 
Huebener,  Geo.  Naumann,  F.  Forster,  H.  Nau,  Theo.  Gut- 
knecht,  F.  R.  Zucker,  Geo.  Kuechle,  J.  Harms,  A.  J.  Lutz, 
G.  Huebener,  O.  A.  Ehlers,  J.  Williems,  R.  W.  Goerss,  H.  Ha- 
mann,  H.  Stallmann,  and  Eric  Ludwig. 

The  faithful  pioneer  missionary,  Theo.  ]N"aether,  while 
rendering  services  to  plague-stricken  members  of  his  little 
flock,  was  infected  by  the  deadly  disease.  From  a  distance, 
in  order  not  to  expose  them  to  infection,  he  directed  tender 
words  of  pastoral  farewell  to  Christians  and  heathen  and 
then  was  received  into  the  joy  of  his  Lord  on  February  13, 
1904.  His  remains  were  laid  to  rest  on  the  mission  com- 
pound between  the  graves  of  his  two  children.  Missionary 
Geo.  Kellerbauer  was  summoned  from  this  life  October  27, 
1914,  while  on  furlough  in  Europe.  According  to  His  un- 
searchable providence  God,  on  March  31,  1919,  called  home 
also  the  devoted  young  worker  Eric  Ludwig,  whose  remains 
are  slumbering  unto  the  great  resurrection  morn  on  the 
mission  compound  at  Ambur.  Four  missionaries  had  to  leave 
India  or  could  not  return  to  their  field  of  labor  on  account  of 
their  failing  health  or  sickness  in  their  family. 

Unspeakable  havoc  was  wrought  upon  missions  in  India 
by  the  terrible  World  War.  Other  missions  suffered  more, 
but  the  Missouri  Synod's  missions  also  suffered  very  heavily. 
The  relentless  fortunes  of  the  disastrous  catastrophe  caused 
the  removal  of  three  faithful  missionaries  from  the  field  of 
their  efficient  and  sorely  needed  services,  prevented  three 
missionaries  from  returning  from  home  furlough  to  India, 
and  barred  new  men  from  reinforcing  the  depleted  ranks  of 


398  THE   EVANGELIZATION    OF   THE   HEATHEN. 

laborers  in  the  field  white  for  the  harvest.  Still  the  five  mis- 
sionaries remaining  in  the  field,  fighting",  as  it  often  seemed 
to  them,  against  insurmountable  odds,  did  not  retreat  nor 
retrench,  but  under  God's  signal  assistance  stood  undismayed 
and  indefatigable,  carrying  on  the  good  work,  occupying  even 
new  ground,  and  working  overtime  to  train  a  larger  force  of 
native  missionaries,  meanwhile  appealing  and  praying  for  the 
most  desperately  needed  reinforcements  from  the  home  base. 

At  last,  when  the  war  was  over  and  the  barriers  gradually 
were  lifted,  the  two  veteran  missionaries  Kuechle  and  Harms 
hastened  back  to  give  help  to  their  comrades,  and  together 
with  them  went  out  two  new  missionaries,  Paul  Heckel,  who 
had  served  as  lieutenant  and  chaplain  in  the  IT.  S.  Navy,  and 
Paul  Kauffeld.  At  the  same  time  E.  A.  Noffke,  a  young  pas- 
tor from  Australia,  where  much  interest  is  shown  for  the 
evangelization  of  the  heathen,  accepted  a  call  to  India,  and 
another  young  missionary  from  America,  Andrew  Fritze, 
a  few  months  later,  started  out  for  the  same  mission-field. 
At  this  writing,  passage  for  India  has  been  booked  for  the 
largest  party  of  missionaries  in  the  history  of  the  foreign 
missions  of  the  Missouri  Synod.  Missionary  Zucker  is  re- 
turning with  his  wife  and  four  children  from  home  fur- 
lough; six  new  missionaries  are  sailing  with  them,  graduates 
of  Concordia  Seminary  in  St.  Louis,  the  majority  of  them 
after  having  taken  unto  themselves  as  an  "associate  mission- 
ary" a  wife:  Louis  Boriack,  Robert  Jank,  Herbert  Levihn, 
Gerhard  Oberheu,  George  Schroeder,  Bernard  Strasen;  also 
two  medical  mission  nurses,  Miss  Etta  Herold  and  Miss 
Angela  Rehwinkel,  and  a  teacher,  Miss  Henrietta  Ziegfeld. 
Miss  A.  Brauer,  a  teacher  from  Australia,  will  probably  at 
the  same  time  be  added  to  the  missionary  ranks,  and  several 
candidates  of  the  theological  seminary  in  Australia  are  ex- 
pected to  enter  the  foreign  mission  service  early  in  1922. 
A  brighter  day  has  dawned  upon  the  mission-field  in  India. 

Indeed,  a  bright  day  of  great  rejoicing  for  the  mission- 
aries and  their  charges  was  the  second  Sunday  in  March, 
1921.  Jesudason,  who  under  God  was  instrumental  in  bring- 
ing the  missionaries  to  the  field  in  Travancore,  and  who  for 


THE   EVANGELIZATION    OK   THE    HEATHEN.  399 

years  was  educated  and  trained  by  them,  and  tried  by  prac- 
tical service  as  an  evangelist,  after  having  passed  very  credit- 
ably a  thorough  examination  before  the  missionary  confer- 
ence, was,  pursuant  to  a  resolution  of  the  Board,  ordained 
to  the  ministry,  and  as  "Indian  pastor"  Avas  given  his  own 
mission-charge. 

A  medical  branch  is  a  valuable  adjunct  to  foreign  mis- ion 
work.  Missionaries  and  their  families  in  case  of  sickness 
would  often  be  deprived  of  very  necessary  help  if  they  could 
not  consult  the  mission  doctor,  or  call  in  a  mission  nurse,  and 
draw  from  a  mission  pharmacy.  Medical  resources  in  hea- 
then lands  are,  as  a  rule,  woefully  deficient.  The  ravages  of 
disease  among  the  ignorant  and  superstitious  natives,  living 
in  filth  and  other  extremely  unsanitary  conditions,  beggar 
description.  Is  it  not  a  service,  of  true  Samaritan  charity 
when  Christian  medical  missions  bring  them  help  and  relief 
in  their  various  bodily  afflictions?  But  what  is  more,  every 
patient  coining  in  touch  with  such  medical  missions  is  di- 
rected to  Jesus,  the  great  and  only  Physician,  who  brings 
real  healing  both  to  body  and  soul.  Missionaries  often  for 
years  cannot  gain  access  to  heathen  and  overcome  the  barriers 
of  their  prejudice  and  suspicion,  while  the  doctor  and  nurse 
may  succeed  quickly  in  finding  the  way  to  the  hearts  of  pagan 
patients,  win  their  confidence,  and  have  golden  opportunities 
to  do  evangelistic  work  in  behalf  of  perishing  souls,  or  pre- 
pare the  way  for  the  missionary  and  his  Gospel-message. 

A  small  beginning  of  medical  mission-work  was  made  in 
the  Missouri  Synod's  India  foreign  mission  field  when  in 
1913  Miss  Lula  Ellerman,  R.  N.,  entered  this  service.  Many 
times  our  missionaries  had  occasion  to  thank  the  Lord  when 
she  served  them  well  in  days  of  suffering  and  sickness,  and 
many  thousands  of  heathen  patients  flocked  to  her  little  dis- 
pensary at  Bargur,  and  received  what  she  had  to  offer  for 
body  and  soul.  2,810  patients  were  registered  during  the 
last  year  before  her  first  home  furlough.  When,  early  in 
1921,  she  returned,  she  took  with  her  as  her  assistant  Miss 
A.  Georgi. 

Many  an  urgent  appeal  was  issued  for  a  doctor  of  either 


400 


THE    EVANGELIZATION    OF    THE    HEATHEN. 


sex  to  take  charge  of  this  medical  mission-work  in  India.  At 
last  a  most  welcome  response  was  heard.  Dr.  Theodore  Doe- 
derlein,  a  noted  physician  and  surgeon  of  Chicago,  offered  to 


v\     ^"\  •  NorHier n  field 

T,-.V<W,-wm    ^>)f/\V. Irfi       \\\ 
Nacjcrcail  fielJ^S^  U         A\\ 

-      --'',  «t     Ceylor 


Map   of  India. 

Showing  Our  Northern  Mission-Field,  Our  Southern  Mission-Fields  in 
Nagercoil  and  Trivandrum,  and  Our  Mountain  Retreat  in  Kodaikanal. 

suspend  his  extended  practise  and  tender  his  services  to  this 
worthy  cause  in  India,  to  organize  the  medical  mission  enter- 
prise, superintend  the  building  and  equipment  of  a  dispen- 
sary and  hospital,  and  open  a  practise  which  is  to  he  turned 


THE    EVANGELIZATION    OF   THE    HEATHEN.  401 

over  to  another,  younger  Lutheran  doctor,  who  after  two 
years  is  to  succeed  him. 

The  missionaries  in  India  often  have  occasion  for  "indus- 
trial mission-work,"  in  order  to  give  useful  employment  to 
members  who  are  ostracized  by  a  pagan  community,  or  other- 
wise are  poor  and  needy,  and  to  give  some  manual  training 
to  the  boys  in  the  boarding-schools  and  institutes.  An  at- 
tempt has  therefore  been  made  in  Ambur  at  sericulture  (the 
breeding  and  management  of  silkworms)  and  at  Nagercoil  at 
the  manufacture  of  brooms  and  brushes. 

A  real  boon  for  the  missionaries  and  their  families  is  the 
beautiful  mountain  retreat  (Bergheim),  provided  for  them  by 
the  women  and  the  ladies'  societies  of  the  Missouri  Synod  at 
Kodaikanal.  It  is  situated  in  the  Pallni  Mountains,  at  an 
altitude  of  7,000  feet,  about  midway  between  the  northern 
and  the  southern  mission-fields.  The  missionaries  and  their 
families  resort  to  this  retreat  during  the  hottest  season  in 
summer  for  needed  refreshing  and  recreation,  enjoy  mutual 
fellowship,  and  discuss  many  missionary  topics.  In  case  of 
sickness  the  members  of  missionary  families  find  the  moun- 
tain retreat  a  most  congenial  and  genuinely  good  health  re- 
sort. The  children  of  the  missionaries,  who  in  the  sweltering 
heat  of  the  plains  would  wither  and  waste,  find  a  wholesome 
climate  and  a  pleasant  home  and  school  at  the  retreat,  and 
it  is  not  necessary  to  estrange  them  from  their  loving  parents 
by  bringing  them  to  America  during  the  tender  years  of 
childhood.  Many  futile  attempts  were  made  by  the  Board 
to  find  a  suitable  manager  for  this  home  at  "Kody."  At  last, 
in  1914,  a  couple  was  found  well  fitted  for  the  position. 
Mr.  and  Mrs.  Herman  Lorey,  of  Akron,  O.  They  accepted 
the  call,  started  out  for  India,  landed  at  Colombo,  but  "on 
account  of  conditions  caused  by  the  war"  were  refused  per- 
mission to  enter,  and  were  forced  to  return  to  America. 

The  following  figures  are  given  in  the  latest  statistical 
report  from  this  foreign  mission  field  in  India :  66  stations, 
4,180  souls,  1,752  catechumens,  2,401  baptized  members,  368 
communicant  members,  68  schools  with  3,049  pupils  (609  of 
whom  are  baptized,  2,440  not  baptized) ;    303  were  received 

EBKXEZEK.  26 


402  THE    EVANGELIZATION    OF   THE    HEATHEN. 

into  the  Church  in  1920  by  baptism.  The  9  missionaries  in 
the  field  are  assisted  by  169  native  aids,  1  ordained  Indian 
pastor,  1  evangelist,  27  catechists,  140  teachers.  Total  ex- 
penses in  1920,  $54,909.53.     Total  property,  207  acres. 

The  Beginning  of  Foreign  Mission  Work  in  China. 

A  more  recent  foreign  mission  field  of  the  Missouri  Synod 
is  China.  Oh,  think  of  the  vastness,  the  immensity  of  China, 
1,474  miles  in  length,  1,355  miles  in  breadth,  with  a  popula- 
tion of  400,000,000,  which  means  one-fourth  of  the  entire 
population  of  the  earth !  China,  noted  for  its  ancient  civili- 
zation, literature,  history,  inventions,  and  yet  up  to  this  day 
full  of  appalling  ignorance,  lethargy,  superstition,  and 
a  shocking  variety  of  ugly,  nasty  idols !  Confucianism,  Tao- 
ism, and  Buddhism  are  three  systems  of  idolatry  in  China, 
and  the  people  do  not  know  which  is  which,  and  often  at  the 
same  time  want  to  have  all  of  everything,  but,  after  all,  have 
nothing  but  a  terrible  delusion,  no  real  happiness  all  the  days 
of  their  lives,  and  no  light  and  no  hope  in  death.  Can  Chris- 
tians measure  up  to  their  responsibility  if  they  will  not  exert 
themselves  to  save  the  largest  nation  of  the  earth  from  ever- 
lasting ruin?  When  recently  in  large  famine-stricken  prov- 
inces millions  in  China  were  suffering  the  pangs  of  hunger 
and  the  terrors  of  death,  vast  supplies  of  food  were  rushed 
over  from  America  to  bring  rescue  and  relief.  Should  we 
not  rush  over  the  bread  and  the  water  of  life  for  immortal 
souls,  languishing,  perishing  every  year  in  China  by  the 
millions  ? 

The  pioneer  of  the  Missouri  Synod's  mission  in  China  is 
Missionary  E.  L.  Arndt.  By  his  glowing  appeals  he  suc- 
ceeded in  arousing  interest  and  compassion  for  the  millions 
in  China  in  many  hearts  within  the  Lutheran  Synodical  Con- 
ference of  America.  In  1912  a  society  was  organized  for  the 
propagation  of  the  saving  Gospel  in  China.  The  following 
year  Prof.  E.  L.  Arndt  was  sent  out  as  the  first  missionary. 
Though  he  was  somewhat  advanced  in  years,  he  took  up  the 
study  of  the  Chinese  language  (which,  as  some  one  has  said, 
seems   to  have  been  invented  by  the  devil  to  obstruct  the 


THE   EVANGELIZATION    OF  THE    HEATHEN.  t03 

preaching  of  the  Gospel)  with  such  youthful  fervor  and  in- 
domitable zeal  that  in  half  a  year  he  began  to  preach  and  to 
teach,  to  translate  the  Symbolical  Books,  to  publish  Lutheran 
literature,  and,  in  time,  even  to  translate  hymns  in  that 
language.  On  September  27,  1914,  he  was  permitted  to  bap- 
tize his  first  convert  catechumens.  In  the  spring  of  1921  the 
total  number  of  heathen  received  into  the  Church  by  him 
through  baptism  was  104.  He  selected  the  large  city  of 
Hankow  for  the  field  of  his  labors. 

After  many  unsuccessful  efforts  to  secure  more  mission- 
aries for  the  vast  field  in  China,  Erhard  Riedel  was  sent  out 
in  1915  and  was  associated  with  Arndt  in  Hankow. 

The  China  Mission  Society  in  1917  asked  the  Synod  of 
Missouri,  Ohio,  and  Other  States,  assembled  at  Milwaukee, 
Wis.,  to  take  this  small  mission  in  China  under  its  fostering 
care  and  control,  which  the  Synod  unanimously  resolved 
to  do.  Seven  missionaries  have  since  entered  the  field  in 
China :  L.  Meyer,  A.  H.  Gebhardt,  H.  Gihring,  Walter  Arndt 
(who  soon  afterwards  tendered  his  resignation  in  order  to 
train  as  a  medical  missionary),  H.  Bentrup,  L.  Schwa  rtz- 
kopf,  and,  early  in  1921,  Geo.  Lillegard,  a  member  of  the 
Norwegian  Synod  of  the  American  Lutheran  Church,  now 
cooperating  with  the  Missouri  Synod  in  foreign  missions  and 
having  representation  on  the  Board.  Missionary  Lillegard 
had  been  in  China  before  and  is  conversant  with  the  lan- 
guage. Four  graduates  of  the  St.  Louis  Seminary  have  ac- 
cepted calls  to  China  and  will  sail  on  October  15,  1921 :  Her- 
man Klein,  Arno  Scholz,  Max  Zschiegner,  and  Henry  W. 
Theiss.  Both  in  India  and  China  female  missionaries  are 
in  demand  as  teachers  and  Bible  women.  Miss  Olive  Gruen, 
an  experienced  teacher,  will  enter  the  China  mission  before 
the  close  of  1921. 

The  China  missionaries  for  some  years  had  planned  to 
branch  out  into  the  inland.  A  committee  of  missionaries 
was  sent  on  an  extended  trip  of  exploration.  They  selected 
the  city  of  Shihnanfu,  where  no  Protestant  mission  as  yet 
was  to  be  found  nor  in  the  territory  round  about,  and  decided 
to  make  it  the  second  main  station  of  the  Missouri  Synod 


404  THE   EVANGELIZATION    OF  THE   HEATHEN. 

mission  in  China.  Shihnanfu  is  located  about  700  miles 
west-southwest  of  Hankow  and  is  reached  by  a  trip  on  the 
Yangtse  River  to  Ichang  and  thence  through  a  rugged  moun- 
tain region  on  footpaths  leading  over  high  cliffs  and  through 
deep  ravines  amidst  various  dangers.  No  mission  property 
as  yet  has  been  bought  either  in  Hankow  or  in  Shihnanfu, 
all  buildings  used  for  schools  and  chapels  and  for  housing 
of  missionaries  being  rented.  But  the  purchase  of  property 
is  being  seriously  considered.  The  opening  of  a  medical  mis- 
sion in  Shihnanfu  is  considered  very  desirable,  and  the  Board 
has  issued  urgent  appeals  for  a  doctor  and  nurses. 

Latest  statistics  of  the  China  Mission,  which  is  still  in 
its  incipient  stage:  There  are  now  (1921)  8  missionaries  (this 
number  is  to  be  increased  by  4  and  by  one  woman  teacher 
before  the  close  of  1921).  The  missionaries  are  assisted  by 
10  native  evangelists  and  30  native  teachers.  The  mission 
numbers  3  stations,  12  preaching-places,  15  schools,  130  bap- 
tized souls,  98  communicants,  69  voting  members,  600  school- 
children, 613  Sunday-school  children.  49  were  baptized  in 
1920.    Expenses  in  1920,  $26,447.65. 

The  affairs  of  the  foreign  missions  of  the  Missouri  Synod 
are  administered  by  a  Board  elected  at  each  general  meet- 
ing of  Synod  for  a  term  of  three  years.  This  Board  consists 
of  an  executive  committee  of  six  members  (two  professors  of 
Concordia  Seminary  in  St.  Louis,  two  pastors,  and  two  lay- 
men) and  of  five  members  at  large,  serving  at  all  times  as 
consulting  members  and  meeting  together  with  the  executive 
committee  during  the  general  meeting  of  Synod  and  when- 
ever very  important  business  demands  it.  The  present  in- 
cumbents of  the  executive  committee  in  St.  Louis  are :  Profes- 
sors M.  Sommer  and  W.  Arndt  (secretary),  Pastors  Richard 
Kretzschmar  (chairman)  and  Herm.  Hohenstein,  and  Messrs. 
Win.  Lehr  (treasurer)  and  G.  Schmidt.  Members  at  large 
are  Prof.  F.  Zucker,  the  Rev.  P.  Roesener,  the  Rev.  J.  F. 
Boerger,  the  Rev.  H.  M.  Zorn,  and  Prof.  S.  Ylvisaker,  repre- 
senting the  Norwegian  Synod. 

The  board  elects  a  general  secretary,  or  director,  who  is 
the  official  representative  and  correspondent  of  foreign  mis- 


THE   EVANGELIZATION   OF   THE   HEATHEN.  405 

sions.  The  first  one  elected  for  this  office  was  the  Rev.  Ferd. 
Sievers,  Jr.,  who,  however,  resigned  when  it  was  decided  to 
start  foreign  mission  work  not  in  Japan,  but  in  India.  Pro- 
fessor F.  Zucker,  who  had  been  a  missionary  in  India,  was 
elected  in  his  place.  He  filled  this  office  very  creditably  till 
♦  1912,  when,  owing  to  his  age,  he  tendered  his  resignation, 
and  the  Rev.  Julius  A.  Friedrich  was  made  his  successor, 
who  held  this  office  till  1915.  When  the  Rev,  Friedrich  re- 
signed, the  chairman  was  asked  to  serve  temporarily  as  direc- 
tor, which  he  consented  to  do  till  at  his  and  the  Board's 
urgent  requests  the  Synod  at  the  meeting  in  Detroit,  1920, 
resolved  that  a  director  should  be  elected  who  should  give  his 
entire  time  and  strength  to  this  important  office.  The  Rev. 
F.  Brand,  the  First  Vice-President  of  Synod,  was  elected  and 
instructed  to  visit  the  fields  in  India  and  China,  to  study 
conditions,  and  to  consult  with  the  missionaries.  He  is  now 
in  China  and  in  the  fall  of  1921  intends  to  proceed  to  India. 
This  is  a  short  sketch  of  the  missionary  efforts  of  the 
Missouri  Synod  for  the  evangelization  of  the  heathen.  En- 
couraging indications  are  that  these  efforts  will  be  continued, 
yes,  that  they  will  be  greatly  intensified.  The  harvest-fields 
are  large.  The  urgent  call  for  new  laborers  is  heard  from  the 
fields,  and  nothing  bars  them  from  entering.  Thank  God, 
more  men  and  women  than  ever  before  are  willing  to  con- 
secrate themselves  to  the  great  cause  of  bringing  the  Gospel 
to  the  heathen.  Christians  are  awakening  to  a  keener  con- 
sciousness of  their  glorious  privilege  and  great  responsibility 
of  sending  the  light  of  our  Savior's  Gospel  into  the  darkness 
of  heathen  lands,  and  of  working,  praying,  and  contributing 
for  this  cause.  One  family  is  willing  to  give  the  salary  of 
one  missionary.  A  little  congregation  pledged  the  salary  of 
another  one.  The  Walther  League  and  four  individual  dis- 
tricts of  that  great  organization  of  Lutheran  young  people 
are  assuming  the  responsibility  for  the  support  of  five  men 
in  the  field.  Individuals,  societies,  schools,  and  Sunday- 
schools  are  sending  an  annual  contribution  of  $35  which  will 
pay  the  way  for  one  year  for  a  native  student  preparing  for 
mission-work  in  one  of  the  mission  institutes.     Ladies'  mis- 


406  TTIE    PREDESTINARIAN    CONTROVERSY. 

sion  aids  are  sewing  for  the  poor  Hindu  schoolchildren,  to 
supply  them  with  clothing-,  which  these  formerly  regarded 
a  luxury  out  of  their  reach.  At  the  same  time  these  Lu- 
theran women  are  giving  their  generous  support  for  the 
upkeep  of  the  mountain  retreat  and  for  medical  missions. 
A  Lutheran  medical  auxiliary  recently  has  been  organized  to 
lend  moral  and  financial  assistance  to  the  doctors  and  nurses 
in  the  foreign  mission  fields.  Dr.  H.  Hanser,  son  of  the  first 
president  of  the  board,  is  chairman  of  this  organization. 

It  is  the  Lord's  work.     May  He  give  us  all  grace  to  be 
faithful  to  our  trust  and  make  us  ever  more  willing  to  serve! 


The  Predestinarian  Controversy. 

Prof.  J.  T.  Mueller,  St.  Louis,  Mo. 

The  Predestinarian  Controversy  is,  no  doubt,  the  most 
important  and  the  most  deplorable  of  all  conflicts  that  per- 
turbed the  American  Lutheran  Church.  At  one  time  it 
threatened  to  undo  the  whole  work  which  for  forty  years  had 
been  accomplished  by  arduous  toil.  It  was  a  bitter  struggle, 
from  which  our  fathers  at  first  shrank  with  horror,  but  which 
they  nevertheless  saw  through  with  unflinching  loyalty; 
although  it  blasted  Dr.  Walther's  hope  of  accomplishing  his 
proudest  task  —  "the  final  realization  of  one  united  Evan- 
gelical Lutheran  Church  of  North  America." 

Yet  even  this  vicious  attempt  of  Satan  to  impede  and  dis- 
rupt the  Church  proved  itself  a  blessing.  On  the  side  of  doc- 
trine as  well  as  on  that  of  outward  growth  it  resulted  in  great 
gain.  Pastors  and  laymen  together  searched  the  Scriptures 
and  were  "enriched  in  all  utterance  and  in  all  knowledge, 
even  as  the  testimony  of  Christ  was  confirmed  in  them." 
1  Cor.  1,  5.  6.  We  are  still  very  near  the  clash.  Faintly  we 
yet'  hear  the  din  of  strife,  and  the  veterans  who  have  borne 
the  brunt  of  it  are  partly  still  in  our  midst.  At  this  writing 
we  hope  and  pray  that  what  our  fathers  fought  for  may 
in  the  future  be  fully  accomplished.  May  God's  glory  be 
magnified  by  all  who  love  Him,  and  may  His  precious  Word 


THE   PREDESTINAU1AN    CONTROVERSY.  JliT 

be  preached  in  all  its  sweet  truth  and  divine  purity!  It  is 
largely  for  this  purpose  that  this  essay  has  been  written. 
Hence,  while  we  cannot  enumerate  every  historical  fact,  we 
shall,  in  the  main,  trace  the  chief  events,  set  forth  the  prin- 
ciples for  which  our  fathers  stood,  and  show  the  chief  errors 
which  they  renounced.  For  the  sake  of  clearness  we  shall 
group  the  discussion  about  the  following  four  divisions : 
1)  The  Controversy;  2)  The  Doctrines  Involved;  3)  Errors 
Kejected;    4)  A  Plea  for  Reunion. 

1.    The  Controversy. 

It  was  unfortunate  that  the  controversy  should  arise  at  the 
very  time  when  the  prospects  for  outward  growth,  internal 
agreement  and  development,  and  general  cooperation  seemed 
most  hopeful.  Mightily  and  rapidly  the  little  band  of  Saxon 
immigrants  had  developed  into  a  large  church-body.  On 
April  26,  1847,  twelve  Lutheran  congregations  were  organized 
at.  Chicago  as  "The  German  Ev.  Luth.  Synod  of  Missouri, 
Ohio,  and  Other  States,"  on  the  basis  of  God's  Word  and  the 
Confessions  of  the  Ev.  Luth.  Church  as  set  forth  in  the  Book 
of  Concord  of  1580.  The  growth  of  Synod  was  marvelous. 
Twenty-five  years  after  its  organization,  in  1872,  the  Missouri 
Synod  numbered  428  pastors  and  251  parochial  school 
teachers.  It  had  two  theological  seminaries,  a  teachers'  semi- 
nary, a  college,  and  a  publishing  house.  In  the  same  year 
was  organized  the  "English  Synod  of  Missouri,"  which  in 
1911  was  absorbed  by  the  mother  synod  at  St.  Louis,  and  is 
now  "The  English  District  of  the  Missouri  Synod."  In  1872 
(July  10 — 10)  the  first  convention  of  the  Synodical  Con- 
ference took  place  in  Milwaukee,  Wis.  Already  in  1871 
(January  11 — 13)  representatives  of  the  synods  of  Missouri, 
Ohio,  Wisconsin,  Illinois,  and  Minnesota,  together  with  repre- 
sentatives of  the  Norwegian  Synod,  had  met  in  Chicago,  in 
order  to  effect  a  union  among  the  synods  agreeing  in  faith 
and  doctrine.  At  a  meeting  held  in  1871  (November  14 
and  15)  a  constitution  was  adopted,  and  Professor  Walther 
was  elected  president.  At  Milwaukee  the  Ohio  Synod  was 
represented  by  twelve  delegates,  among  whom  were  Professors 


408  THE    PREDESTINARIAN    CONTROVERSY. 

Lehmann  and  Loy.  On  January  25,  1878,  the  Joint  Synod 
of  Ohio,  at  that  time  part  of  the  Synodical  Conference,  con- 
ferred upon  Professor  Walther  the  degree  of  Doctor  of 
Divinity.  In  the  same  year  the  Delegate  Synod  of  Missouri 
called  Prof.  M.  Loy  to  its  seminary  at  St.  Louis  to  fill  the 
chair  of  English,  a  call  which  he,  however,  declined.  Thus 
everywhere  there  seemed  to  be  peace,  harmony,  cooperation, 
and  outward  growth.  However,  even  at  this  time  Dr.  Walther 
had  presentiments  of  imminent  trouble.  "In  his  letter  of 
thanks  to  the  Chicago  Pastoral  Conference,  which  had  sent 
him  a  congratulatory  poem  on  his  having  been  honored  with 
the  degree  of  Doctor  of  Divinity,  Dr.  Walther  said :  'The 
circle  in  which  I  have  hitherto  lived  consists  in  this,  that 
God  soon  humbled,  soon  exalted  me,  so  that  I  always  knew, 
when  an  exaltation  came,  a  deep  humiliation  would  promptly 
follow.'"  (Steffens,  Dr.  Carl  F.  W.  Walther,  p.  337.)  Two 
years  after  the  Joint  Synod  of  Ohio  had  conferred  upon  Wal- 
ther the  degree  of  Doctor  of  Divinity,  that  very  synod  pub- 
licly charged  him  with  being  a  heretic. 

The  change  came  about  thus.  For  a  number  of  years  the 
Western  District  of  the  Missouri  Synod,  under  the  leadership 
of  Walther,  had  discussed  the  theme :  "Only  through  the  doc- 
trine of  the  Lutheran  Church  is  God  alone  given  all  glory, 
an  irrefutable  proof  that  its  doctrine  is  the  only  true  one." 
In  1877  the  doctrine  of  predestination  was  discussed  upon 
the  basis  of  theses  taken  verbatim  from  the  Formula  of  Con- 
cord. Thesis  III  states :  "The  Lutheran  Church  teaches  that 
it  is  false  and  wrong  to  teach  that  not  the  merit  of  God  and 
the  most  holy  merits  of  Christ  alone,  but  that  in  us  also  there 
is  a  cause  of  the  election  of  God  for  the  sake  of  which  God 
has  elected  us  unto  eternal  life."  Upon  the  basis  of  this 
paragraph  it  was  declared :  "God  foresaw  nothing,  absolutely 
nothing,  in  those  whom  He  resolved  to  save,  which  might  be 
worthy  of  salvation,  and  even  if  it  be  admitted  that  He  fore- 
saw some  good  in  them,  this,  nevertheless,  could  not  have  de- 
termined Him  to  elect  them  for  that  reason ;  for  as  the  Scrip- 
tures teach,  all  good  in  man  originates  with  Him."  (Report  of 
Westei'n  District,  1877,  p.  51.)     In  setting  forth  this  truth,  it 


THE   PREDESTlNARlAN    CONTROVERSY.  400 

was  pointed  out  that  "the  true  sentiment  concerning  predes- 
tination must  be  derived  from  the  holy  Gospel  of  Christ 
alone,"  and  that  "we  must  banish  from  our  minds  other 
thoughts  that  do  not  flow  from  God,  but  from  the  insinua- 
tions of  the  malevolent  enemy."  Accordingly,  Dr.  Walther 
also  rejected  "the  unfortunately  selected  terminology"  of  the 
dogmatic ians  of  the  seventeenth  century,  "that  God  elected 
in  view  of  faith  {intuitu  fidei)"  a  term  invented  by  Aegidius 
Hunnius. 

It  was  this  discussion  that  led  to  the  strife.  In  January, 
1880,  Prof.  F.  A.  Schmidt,  a  former  student  of  Dr.  Walther, 
violently  assailed  the  statements  made  by  his  former  teacher, 
and  in  his  new  magazine,  Altes  und  Neues,  declared  that  he 
must  sound  the  alarm  against  the  new  Crypto  Calvinism  of 
Missouri  as  expressed  in  the  synodical  report  of  the  Western 
District  of  1877.  It  seems  strange  that  this  onslaught  should 
have  been  made  after  Dr.  Schmidt  had  still,  on  May  8,  1878, 
in  a  private  letter  to  the  president  of  a  District  synod,  an- 
nounced his  willingness  to  accept  a  professorship  at  Con- 
cordia Seminary.  Though  a  candidate,  Professor  Schmidt 
was  not  elected  "out  of  consideration  for  the  Norwegian 
Synod."  This  public  attack  upon  Dr.  Walther  had  been  pre- 
ceded by  private  correspondence  with  Walther  and  others. 
Also  the  President  of  the  Missouri  Synod,  Pastor  H.  Schwan, 
had  vainly  invited  Professor  Schmidt  to  a  conference  with 
President  O.  Fuerbringer  in  July,  1879,  requesting  him 
earnestly  to  observe  the  agreement  of  the  Synodical  Con- 
ference by  which  its  members  were  pledged  not  to  attack 
each  other  publicly  until  every  means  of  adjusting  differences 
in  doctrine  had  been  exhausted.  For  a  whole  year  Dr.  Wal- 
ther brooked  charges  of  heresy  directed  against  him,  merely 
refuting  them,  and  setting  forth  the  true  doctrine  of  the 
Lutheran  Church  regarding  predestination  in  an  objective 
way.  These  charges  were  not  new,  for  already  in  1872 
Prof.  G.  Fritschel  of  the  Iowa  Synod  had  bitterly  accused 
Dr.  Walther  of  teaching  Cryptocalvinism.  On  September  29, 
1880,  a  public  conference  was  held  at  Chicago,  at  which  five 
hundred  pastors  of  the  Missouri  Synod  were  present  and  took 


410  THE    PREhESTlNARlAfr    CONTROVERSY. 

part  in  the  discussion.  However,  the  conference  ended  in 
failure.  On  January  5,  1881,  a.  colloquy  was  held  in  Mil- 
waukee between  Missouri  and  Ohio  representatives.  The  col- 
loquy also  proved  itself  incapable  of  effecting  an  agreement, 
as  on  the  fifth  day  the  representatives  of  Ohio  terminated 
the  discussion  and  withdrew.  A  proposal  on  the  part  of 
Dr.  Walther,  not  to  carry  on  the  controversy  publicly,  was 
flatly  refused,  as  Professor  Schmidt  declared  that  he  had  been 
commanded  by  God  to  wage  this  war,  whereupon  Dr.  Walther 
replied,  "Since  you  desire  war,  you  shall  have  war."  May  23 
and  24,  1881,  a  second  general  pastoral  conference  was  held 
at  Fort  Wayne,  which  likewise  did  not  avail  in  bringing  the 
opposing  parties  to  an  understanding.  The  Synodical  Con- 
ference, meeting  at  Chicago  in  October,  1882,  discussed  the 
matter  further,  after  the  Third  Delegate  Synod,  meeting  at 
Fort  Wayne,  May  11 — 21,  1881,  had  adopted  thirteen  theses, 
drawn  up  by  Dr.  Walther  in  Vol.  36  of  the  Lutheraner  (1880, 
Nos.  2 — 9)  as  the  official  declaration  of  faith  on  the  debated 
questions.  The  convention  also  instructed  its  delegates  to  the 
sessions  of  the  Synodical  Conference  "not  to  sit  together  and 
deliberate  with  such  as  have  publicly  decried  us  as  Cal- 
vinists,"  and  "not  to  recognize  any  synod  which  as  a  synod 
has  raised  the  same  accusation  of  Calvinism  against  us." 
In  September,  1881,  the  Ohio  Synod  met  in  extra  session  at 
Wheeling,  W.  Va.,  and  resolved  to  withdraw  from  the  Synod- 
ical Conference,  the  vote  on  withdrawal  being  119  to  19.  The 
controversy  that  followed  was  exceedingly  bitter,  and  it  was 
hoped  by  many  "that  the  whole  colossus  of  the  Missouri 
Synod  might  break  into  a  thousand  pieces."  Nevertheless,  in 
the  decade  of  1878 — 1888  the  Missouri  Synod  almost  doubled 
the  number  of  its  pastors.  From  1880  to  1884  the  conflict 
raged  with  unabating  ardor  on  both  sides,  the  main  contro- 
versialists of  Missouri  being  Dr.  Walther,  Professor  Pieper, 
and  Rev.  Stoeckhardt,  and  those  of  Ohio,  Professors  Stell- 
horn  and  Schmidt,  and  Pastors  Allwardt,  Doermann,  and 
Ernst,  former  members  of  the  Missouri  Synod.  Intersynod- 
ical  conferences  between  Missouri  and  Ohio  were  held  in 
1903  at  Watertown,  in  1904  at  Detroit,  again  at  Detroit  in 


THE    PREDESTIWARIAK    CONTROVERSY.  411 

1905,  and  in  190G  at  Fort  Wayne.  Since  then  the  discussion 
has  been  steadfastly  pursued  through  committees  and  con- 
ferences, and  as  much  of  the  former  bitterness  and  personal 
animosity  has  passed  away,  it  is  hoped  that  with  the  help  of 
God  an  agreement  may  yet  be  reached  on  the  unchangeable 
basis  of  Scriptural  truth. 

2.    The  Doctrines  Involved. 

The  main  points  of  doctrine  involved  in  the  controversy 
may  be  summed  up  in  the  following  three  propositions: 
1)  Does  predestination,  or  the  election  of  God's  children, 
depend  solely  and  alone  upon  God's  grace  and  Christ's  merit, 
or  does  it  depend  also  upon  man's  persevering  faith,  foreseen 
by  God,  and  man's  better  conduct?  2)  Is  faith,  foreseen  by 
God,  a  result  of  predestination,  or  is  predestination  the  result 
of  man's  persevering  faith,  foreseen  by  God?  3)  Can  and 
should  a  Christian  be  sure  of  his  salvation  or  not?  In  his 
Controversy  concerning  Predestination,  published  in  1881, 
Dr.  Walther  has  stated  the  chief  controverted  point  thus :  "It 
consists  simply  in  the  following  twofold  question:  1)  Whether 
God  from  eternity,  before  the  foundations  of  the  world  were 
laid,  out  of  pure  mercy  and  only  for  the  sake  of  the  most 
holy  merit  of  Christ,  elected  and  ordained  the  chosen  children 
of  God  to  salvation  and  whatever  pertains  to  it,  consequently 
also  to  faith,  repentance,  and  conversion;  or  2)  whether  in 
His  election  God  took  into  consideration  anything  good  in 
man,  namely,  the  foreseen  conduct  of  man,  the  foreseen  non- 
resistance,  and  the  foreseen  persevering  faith,  and  thus 
elected  certain  persons  to  salvation  in  consideration  of,  with 
respect  to,  on  account  of,  or  in  consequence  of,  their  conduct, 
their  non-resistance,  and  their  faith."  The  first  of  these 
questions,  says  Dr.  Walther,  we  affirm,  while  our  opponents 
deny  it,  but  the  second  question  we  deny,  while  our  opponents 
affirm  it.  In  a  note,  the  venerable  author  states:  "There  is 
indeed  another  [controverted  point],  namely,  whether  a  be- 
lieving Christian  can  become  and  be  certain  of  his  salvation, 
and  consequently  of  his  election.  This  question  also  Missouri 
affirmed,  while  their  opponents  denied  it. 


412  THE    PREDESTINARIAN    CONTROVERSY. 

In  thus  stating  the  issue,  Dr.  Walther  indeed  hit  upon  the 
essential  point.  The  question  was :  Is  the  salvation  of  man 
solely  due  to  God's  grace,  or  also,  in  part,  to  the  merits 
and  powers  of  man?  The  opponents  of  Missouri  had  thus 
attacked  the  heart  of  Christian  faith.  The  battle  was  ulti- 
mately the  same  which  Luther  had  waged  against  Erasmus. 
Hence  the  struggle  was  one  of  life  or  death.  It  was  for  this 
reason  that  the  Missourians  fought  so  ardently  and  stood  so 
firmly  upon  every  inch  of  Scriptural  ground,  warding  off 
every  effort  to  shift  the  controverted  point.  It  was  a  heroic 
struggle  to  put  down  synergism,  which  denies  the  sola  gratia, 
salvation  by  faith  alone,  just  as  Calvinism  denies  the  univer- 
salis gratia,  universal  grace.  Hence  their  emphatic  state- 
ment: "We  deny  that  God  in  His  election  took  into  considera- 
tion anything  good  in  man,  namely,  the  foreseen  conduct  of 
man,  the  foreseen  non-resistance ,  and  the  foreseen  persever- 
ing 'faith." 

In  fighting  their  fight,  the  Missourians  knew  themselves 
in  full  accord  with  Scripture.  The  above  two  propositions 
are  but  a  restatement  of  Eph.  1,  3  —  6;  Horn.  8,  28 — 30; 
11,  5.  6;  9, 11. 12. 15. 16;  Matt.  22, 14;  Acts  13,48.  The  whole 
effort  was  directed  to  hold  fast  each  word  of  God's  revelation : 
"Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who 
hath  blessed  us  with  all  spiritual  blessings  in  heavenly  places 
in  Christ,  according  as  He  hath  chosen  us  in  Him  before  the 
foundation  of  the  world,  that  we  should  be  holy  and  without 
blame  before  Him  in  love;  having  predestinated  us  unto  the 
adoption  of  children  by  Jesus  Christ  to  Himself  according  to 
the  good  pleasure  of  His  will,  to  the  praise  of  the  glory  of 
His  grace,  wherein  He  hath  made  us  accepted  in  the  Beloved." 
Eph.  1,  3 — 6.  "Even  so,  then,  at  this  present  time  also  there 
is  a  remnant  according  to  the  election  of  grace.  And  if  by 
grace,  then  is  it  no  more  of  works;  otherwise  grace  is  no  more 
grace.  But  if  it  be  of  works,  then  is  it  no  more  grace;  other- 
wise work  is  no  more  work."  Rom.  11,  5.  6.  Thus,  as  the 
reader  may  judge  for  himself,  the  propositions  are  nothing 
else  than  the  plain  words  of  God,  laid  down  in  Scripture. 
Hence  the  doctrine  regarding  election,  taught  by  the  Mis- 


THE    PREDESTINARIAN    CONTROVERSY.  413 

sourians,  is  Scriptural.  True,  unless  received  with  simple 
faith,  these  statements  may  give  rise  to  endless  subtle  ques- 
tions. It  was  for  this  reason  that  Dr.  Walther  continually 
warned  his  opponents  to  confine  themselves  to  plain  state- 
ments of  Scripture  and  to  be  on  their  guard  against  deduc- 
tions and  conclusions  "from  reason  or  from  the  Law  of  God." 
At  the  same  time  our  fathers  knew  that  their  doctrine 
regarding  election  was  that  also  of  the  Confessions  of  the 
Lutheran  Church  as  set  forth  in  the  Book  of  Concord  of  the 
year  1580.  To  this  Dr.  Walther  calls  attention  in  his  Contro- 
versy concerning  Predestination,  where  he  writes :  "The  prin- 
cipal means  by  which  our  opponents  endeavor  to  support  their 
doctrine  consists  in  continually  quoting  passages  from  the 
private  writings  of  the  fathers  of  our  Church,  published  sub- 
sequent to  the  Formula  of  Concord.  But  whenever  a  contro- 
versy arises  concerning  the  question  whether  a  doctrine  is 
Lutheran,  we  must  not  ask,  'What  does  this  or  that  father 
of  the  Lutheran  Church  teach  in  his  private  writings  ?'  for  he 
also  may  have  fallen  into  error;  on  the  contrary,  we  must 
ask,  'What  do  the  public  Confessions  of  the  Lutheran  Church 
teach  concerning  the  controverted  point?'  For  in  her  Con- 
fessions our  Church  has  recorded  for  all  times  what  she  be- 
lieves, teaches,  and  confesses."  (p.  5.)  He  then  cautions  his 
readers  to  bear  in  mind  the  two  main  propositions  of  the 
Formula  of  Concord,  in  which  the  true  Scriptural  doctrine 
regarding  election  is  set  forth.  He  wrrites :  "The  first  of 
these  sentences  is  the  following:  'In  the  first  place,  the  dif- 
ference between  the  eternal  foreknowledge  of  God  and  the 
eternal  election  of  His  children  to  everlasting  salvation  must 
be  accurately  observed.  For  praescientia  vel  praevisio,  that  is, 
that  God  foresees  and  foreknows  all  things  before  they  come 
to  pass,  which  is  called  the  foreknowledge  of  God,  extendeth 
to  all  creatures,  whether  they  be  good  or  wicked,  etc.  But 
God's  eternal  election,  vel  praedestinatio,  that  is,  the  ordain- 
ing of  God  unto  salvation,  doth  not  at  once  pertain  both  to 
the  good  and  the  wicked,  but  only  to  the  children  of  God, 
who  have  been  elected  and  ordained  to  eternal  life,  before  the 
foundations  of  the  world  were  laid;    as  St.  Paul  (Eph.  1,  5) 


414  THE    PREDESTINARIAN    CONTROVERSY. 

testifies,  saying :  He  hath  chosen  us  in  Christ  Jesus  and  pre- 
destinated us  unto  the  adoption  of  children.'  "  (New  Market 
Ed.,  p.  711.) 

After  showing  that  this  doctrine  is  in  full  accord  with 
Scripture,  he  continues:  "The  second  principal  point  in  the 
doctrine  concerning  predestination  is  the  following :  'The 
foreknowledge  of  God  (praescientia)  foresees  and  foreknows 
evils  also,  but  this  is  not  to  be  understood  as  if  it  were  God's 
gracious  will  that  they  should  occur,  etc.  The  foreknowledge 
of  God  is  not  the  origin  or  the  cause  of  evil;  for  God  does 
not  create  or  cause  evil,  nor  does  He  aid  or  promote  it,  etc. 
But  the  eternal  election  of  God  not  only  foresees  and  fore- 
knows the  salvation  of  the  elect,  but  through  His  gracious 
will  and  good  pleasure  in  Christ  Jesus  is  also  a  cause  which 
procures,  works,  aids,  and  promotes  our  salvation,  and  what- 
ever pertains  to  it;  and  upon  this  our  salvation  is  so  firmly 
grounded  that  the  gates  of  hell  shall  not  prevail  against  it; 
for  it  is  written :  Neither  shall  any  pluck  My  sheep  out  of 
My  hand;  and:  As  many  as  were  ordained  to  eternal  life 
believed.'  Matt.  16,  18;  John  10,  28;  Acts  13,  48."  (New 
Market  Ed.,  p.  711  f.    The  Controversy,  pp.  7.  9.) 

Even  a  casual  comparison  of  Professor  Walther's  two 
propositions  with  the  Confessions  shows  that  they  agree  not 
only  with  the  Scriptures,  but  also  with  the  teachings  of  the 
Lutheran  Church.  Both  the  Scriptures  and  the  Confessions 
teach  in  plain  words  that  God  out  of  pure  grace  and  in  Christ 
Jesus,  the  Redeemer  of  the  world,  has  elected  His  children 
unto  a  salvation  which,  through  faith,  is  absolutely  sure  and 
certain. 

3.    Errors  Rejected. 

However,  the  Missourians  not  only  set  forth  the  true 
Scriptural  teaching  as  regards  predestination,  but  they  also 
refuted  all  errors  by  which  human  reason  has  tried  to  solve 
the  mysteries  connected  with  this  doctrine. 

1)  They  denounced  as  utterly  false  the  assertion  that  the 
Confessions  speak  of  election  in  a  wider  sense;  for  election 
in  a  wider  sense  is  nothing  else  than  the  general  way  to  sal- 
vation for  all  men,     (The   Controversy,  p.  7.)      Identifying 


THE   PRKDKSTI.VAIU  \.\    CONTROVERSY.  415 

olcction  with  God's  general  plan  of  salvation  practically 
eliminates  the  Scriptural  doctrine  concerning  predestination. 

2)  They  refuted  as  plain  synergism  the  doctrine  that 
the  election  of  the  children  of  God  depends  not  only  upon 
the  grace  of  God  and  the  merits  of  Christ,  but  also  upon  the 
foreseen  conduct,  the  foreseen  non-resistance,  and  the  fore- 
seen faith  of  man.  This  was  really  the  decisive  issue;  for 
if  election  depends  on  man's  good  conduct  or  non-resistance, 
then  salvation  is  no  longer  of  faith,  but  of  works.  In  the 
periodical  Altes  und  Neues  one  of  the  opponents  had  de- 
clared: "It  is  undeniable  that  in  a  certain  respect  conversion 
and  final  salvation  are  dependent  upon  man  and  not  upon 
God  alone."  (Zeitblaetter,  1887,  p.  325.)  Such  assertions 
were  made  time  and  again,  and  this  doctrine  was  insisted 
upon  as  the  true  Scriptural  teaching.  How  utterly  unscrip- 
tural,  heathenish,  and  damnable  it  is  every  Christian  who  has 
but  an  inkling  of  Gospel-truth  at  once  can  see.  It  is  syner- 
gism indeed,  as  was  rightly  maintained. 

o)  As  the  Missourians  repudiated  the  doctrine  that  salva- 
tion and  election  depend  also  upon  man's  good  conduct,  so 
they  repudiated  the  assertion  that  election  took  place  in  view 
of  faith.  True,  certain  dogmaticians,  such  as  Gerhard, 
Scriver,  Pontoppidan,  Quenstedt,  Calov,  and  others,  had  with 
Hunnius  employed  this  terminology.  Yet  while  these  dog- 
maticians abhorred,  confuted,  and  rejected  synergism,  the 
opponents  of  Missouri  used  it  as  a  cloak  to  cover  their  syner- 
gistic doctrines.  (Cf.  Dr.  Pieper's  Election  and  Conversion, 
pp.  67— 70.)  Already  in  1872  Dr.  Walther  declared:  "We 
may  best  avoid  misunderstandings,  so  easily  called  forth  if 
we  entirely  abstain  from  using  the  new  terminology  of  the 
seventeenth -century  theologians/'  (Lehre  und  Wehre,  1872, 
p.  140.)  Also  he  considered  the  advisability  of  "entirely 
abolishing  and  no  longer  tolerating  the  expression  'in  view  of 
faith,'  because  modern  synergists  hide  their  error  in  this 
term."  (Beleuchtung,  p.  16.) 

4)  Moreover,  the  Missourians  rejected  the  assertion  that 
there  is  in  man  a  dissimilar  conduct  over  against  divine  grace. 
This  error  was  first  introduced  into  Lutheran  theology  by 


416  THE    PREDESTINARIAN    CONTROVERSY. 

Melanchthoii,  in  order  to  explain  the  difference  why  some  are 
saved,  while  others,  being  in  equal  guilt  and  damnation,  are 
lost,  though  offered  the  same  grace.  This  teaching  was 
strongly  rejected  as  being  at  variance  with  the  clear  state- 
ments of  Scripture,  Eph.  2, 1.  5;  1  Cor.  2, 14;  John  6,  43—45; 
Rom.  9, 16. 

5)  Likewise  the  Missourians  rejected  the  error  that  man 
may  convert  himself  by  means  of  spiritual  powers  imparted 
and  offered  to  him  by  grace,  especially,  that  by  means  of 
powers  so  conferred  man  may  decide  for  conversion,  con- 
duct himself  rightly  over  against  grace,  cease  to  resist  wil- 
fully, etc.  This,  too,  they  declared  a  subtle  synergism,  as  it 
presupposes  in  man  natural  powers  for  good  with  which  to  em- 
ploy such  spiritual  powers.  Such  an  assertion,  however,  con- 
tradicts those  Scripture-passages  which  prove  that  all  men 
by  nature  are  dead  in  sins,  Eph.  2, 1. 

6)  Erom  the  very  beginning  of  the  controversy  the  Mis- 
sourians directed  the  shafts  of  their  polemics  against  each 
and  every  attempt  to  solve  the  mystery  involved  in  passages 
such  as  these:  "O  Israel,  thou  hast  destroyed  thyself;  but  in 
Me  is  thine  help."  Hos.  13,  9.  The  question  which  human 
reason  propounds  is  this:  "If  salvation  depends  entirely 
upon  God's  grace,  and  if  all  men  are  alike  in  equal  condem- 
nation, why  is  it  that  some  are  saved  and  others  not,  though 
the  same  grace  is  offered  to  all?  Calvinism  answers  this 
question  by  denying  universal  grace;  synergism,  by  denying 
that  salvation  is  by  grace  alone.  Scripture  repeatedly  states 
both:  that  salvation  depends  entirely  upon  the  grace  of 
God,  and  that  all  men  are  alike  dead  in  trespasses  and  sins, 
but  does  not  solve  the  mystery.  Rom.  11,  33 — 36.  So  also  our 
Confessions  "reckon  this  among  the  mysteries  of  predestina- 
tion: 'This  man  is  hardened,  blinded,  and  given  over  to 
a  reprobate  mind;  another,  though  equally  guilty,  is  con- 
verted to  God.'  "  (New  Market  Ed.,  p.  720.)  By  leaving  this 
mystery  unsolved,  the  Missourians  followed  both  the  Scrip- 
tures and  the  Confessions. 

7)  The  acknowledgment  of  this  mystery  led  to  a  twofold 
charge  against  Missouri,  in  both  of  which  she  was  accused  of 


THE   PREDESTINARIAN    ( '0NTR0VERSY.  417 

being  guilty  of  Calvinistic  heresy.  In  the  first  place,  the 
Missourians  were  said  to  teach  that  God  does  not  desire  the 

salvation  of  all  men.  This  charge  was  followed  by  another, 
they  being  accused  of  teaching  that  God  does  not  seriously 
and  effectively  offer  to  those  who  are  lost  His  divine  grace. 
Both  of  these  charges  were  vigorously  denied  as  malicious 
lies  fabricated  by  their  opponents  for  the  perversion  of  truth. 
As  flatly  as  the  Missourians  rejected  synergism,  so  likewise 
they  rejected  the  pernicious  heresies  of  Calvin,  who  taught 
that  God  would  not  have  all  men  to  be  saved.  In  connection 
with  this  the  Missourians  rejected  as  pernicious  and  heretical 
the  teaching  that  there  are  in  God  two  redemptive  wills,  one 
an  earnest,  gracious  will,  efficient  for  conversion,  which  ex- 
tends to  the  elect  only;  and  another,  non-efficient  for  con- 
version, which  concsrns  those  who  are  lost. 

8)  Moreover,  the  Missourians  rejected  as  erroneous  the 
doctrine  that  God's  predestination  of  man  is  an  arbitrary  act 
of  His  secret  will.  In  opposition  to  this,  they  asserted  with 
the  Formula  of  Concord  that  "the  predestination  of  God's 
children  unto  salvation  must  not  be  sought  in  God's  secret 
counsel,  but  in  the  Word  of  God  in  which  it  is  revealed; 
wherefore  the  true  sentiment  concerning  predestination  must 
be  derived  from  the  holy  Gospel  of  Christ  alone"  so  that 
a  sinner  in  doubt  and  trouble  with  regard  to  his  salvation 
should  not  look  to  a  bare,  hidden,  secret  will  of  God,  but  to 
the  universal  promises  of  God's  grace  in  Christ  Jesus. 

9)  This  constant  emphasis  on  the  election  of  God's  chil- 
dren in  Christ  Jesus  led  the  Missourians  also  to  reject 
the  error  that  a  Christian  cannot  be  sure  of  his  salvation. 
Just  because  election  and  salvation  depend  solely  upon  divine 
grace,  our  fathers  asserted  that  a  Christian  through  faith 
should  be  sure  of  his  salvation,  while  their  opponents  denied 
this.  To  all  who  know  the  words  of  Christ :  "Neither  shall 
any  pluck  them  out  of  My  hand,"  it  is  clear  whether  the 
Missourians  were  teaching  Scriptural  truths  or  not. 

Such,  then,  are  the  doctrines  which  the  Missourians 
taught  regarding  predestination,  and  which  by  the  grace  of 
God  they  teach  to  this  very  day;    and  such  were  the  errors 

EBENEZER.  27 


418  THE   PREDESTtN ASIAN    CONTROVERSY. 

which  they  rejected.  To  this  day  the  thirteen  theses  adopted 
by  Synod  in  1881  set  forth  to  all  men  the  plain  teachings 
of  Scripture  and  the  Confessions  concerning-  predestination. 
Brief  and  precise  as  they  are,  we  cannot  help  but  accord  them 
a  place  in  this  essay. 

The  Thirteen  Propositions  Adopted  by  Missouri  in  1881. 

1.  We  believe,  teach,  and  confess  that  God  has  loved  the 
whole  world  from  eternity,  has  created  all  men  for  salvation 
and  none  for  damnation,  and  earnestly  desires  the  salvation 
of  all  men;  and  hence  we  heartily  reject  and  condemn  the 
contrary  Calvinistic  doctrine.  (A  powerful  declaration  of 
universal  grace.) 

2.  We  believe,  teach,  and  confess  that  the  Son  of  God 
has  come  into  the  world  for  all  men,  has  borne,  and  atoned 
for,  the  sins  of  all  men,  has  perfectly  redeemed  all  men,  none 
excepted;  and  hence  we  heartily  reject  and  condemn  the  con- 
trary Calvinistic  doctrine. 

3.  We  believe,  teach,  and  confess  that  God  earnestly  calls 
all  men  through  the  means  of  grace,  i.  e.,  with  the  intention 
of  bringing  them  through  these  means  unto  repentance  and 
unto  faith,  and  of  preserving  them  therein  to  the  end,  and  of 
thus  finally  saving"  them,  wherefore  God  offers  them  through 
these  means  of  grace  the  salvation  purchased  by  Chrises 
atonement,  and  the  power  of  accepting  this  salvation  by  faith ; 
and  hence  we  heartily  reject  and  condemn  the  contrary  Cal- 
vinistic doctrine. 

4.  We  believe,  teach,  and  confess  that  no  man  is  lost  be- 
cause God  would  not  save  him,  or  because  God  with  His  grace 
passed  him  by,  or  because  He  did  not  offer  the  grace  or  per- 
severance to  him  also  and  would  not  bestow  it  upon  him ;  but 
that  all  men  who  are  lost  perish  by  their  own  fault,  namely, 
on  account  of  their  unbelief,  and  because  they  have  obsti- 
nately resisted  the  Word  and  grace  of  God  to  the  end.  .  .  . 

5.  We  believe,  teach,  and  confess  that  the  persons  con- 
cerned in  election  or  predestination  are  only  true  believers, 
who  believe  to  the  end,  or  who  come  to  faith  at  the  end  of 


THE    FREDESTINARIAN    CONTROVKKSY.  410 

their  lives;  and  hence  we  reject  and  condemn  the  error  of 
ITuber,  that  election  is  not  particular,  but  universal,  and 
concerns  all  men.    (Election  in  a  wider  sense.) 

6.  We  believe,  teach,  and  confess  that  divine  election  is 
immutable,  and  hence  that  not  one  of  the  elect  can  become 
reprobate  and  be  lost,  but  that  every  one  of  the  elect  is  surely 
saved;  and  hence  we  heartily  reject  and  condemn  the  con- 
trary Huberian  error. 

7.  We  believe,  teach,  and  confess  that  it  is  folly  and 
dangerous  to  souls,  leading  either  to  fleshly  security  or  to 
despair,  when  men  attempt  to  become  or  to  be  certain  of  their 
election  or  their  future  salvation  by  searching  out  the  eternal 
mysterious  decree  of  God;  and  hence  we  heartily  reject 
and  condemn  the  contrary  doctrine  as  a  piece  of  pernicious 
fanaticism. 

8.  We  believe,  teach,  and  confess  that  a  believing  Chris- 
tian should  try  from  the  revealed  Word  of  God  to  become 
sure  of  his  election;  and  hence  we  heartily  reject  and  con- 
demn the  contrary  papistic  error,  that  a  man  can  become  and 
be  certain  of  his  election  and  salvation  only  through  a  new 
immediate  revelation. 

9.  We  believe,  teach,  and  confess,  1)  that  election  does  not 
consist  of  the  mere  foreknowledge  of  God  as  to  which  men 
will  be  saved;  2)  also  that  election  is  not  the  mere  purpose 
of  God  to  redeem  and  save  mankind,  for  which  reason  it 
might  be  termed  universal,  embracing  all  men  generally; 
3)  that  election  does  not  concern  temporary  believers  (Luke 
8, 13) ;  4)  that  election  is  not  the  mere  decree  of  God  to  save 
all  those  who  believe  to  the  end;  and  hence  we  heartily  re- 
ject and  condemn  the  contrary  errors  of  the  rationalists, 
Huberites,  and  Arminians. 

10.  We  believe,  teach,  and  confess  that  the  cause  which 
moved  God  to  choose  the  elect  is  His  grace  and  the  merit  of 
Jesus  Christ  alone,  and  not  any  good  thing  God  has  foreseen 
in  the  elect,  even  the  faith  foreseen  of  God  in  them,  and 
hence  we  reject  and  condemn  the  contrary  doctrines  of  the 
Pelagians,  Semi-Pelagians,  and  Synergists  as  blasphemous, 


420  THE    PREDESTINARIAN    CONTROVERSY. 

frightful,    subversive   of   the   Gospel,    and   therefore   of   the 
entire  Christian  religion. 

11.  We  believe,  teach,  and  confess  that  election  is  not 
the  mere  foresight  or  foreknowledge  of  the  salvation  of  the 
elect,  but  also  a  cause  of  their  salvation  and  what  pertains 
thereto,  and  hence  we  heartily  reject  and  condemn  the  con- 
trary doctrines  of  the  Arminians,  the  Socinians,  and  of  all 
synergists. 

12.  We  believe,  teach,  and  confess  that  God  has  "still  kept 
secret  and  concealed  much  concerning  this  mystery,  and  re- 
served it  alone  for  His  wisdom  and  knowledge,"  which  no 
man  can  or  should  search  out,  and  hence  we  reject  what  some 
would  inquire  concerning  this  that  is  not  revealed,  and  what 
they  would  harmonize  with  their  reason  in  those  things  that 
seem  to  contradict  our  reason,  whether  this  is  found  in 
Calvinistic  or  in  Pelagian-synergistic  doctrine. 

13.  We  believe,  teach,  and  confess  that  it  is  not  only 
neither  useless  nor  even  dangerous,  but  rather  necessary  and 
wholesome,  to  present  publicly  also  to  our  Christian  people 
the  mysterious  doctrine  of  predestination,  as  far  as  it  is 
clearly  revealed  in  God's  Word,  and  hence  we  do  not  agree 
with  those  who  think  that  this  doctrine  must  either  be  en- 
tirely concealed  or  must  be  reserved  only  for  the  disputations 
of  the  learned. 

4.   A  Plea  for  Reunion. 

In  his  Conversion  and  Election  Dr.  Pieper  has  urged 
a  plea,  which,  because  of  its  earnestness  and  sincerity,  im- 
presses itself  powerfully  upon  the  hearts  of  all  lovers  of 
divine  truth.  He  says:  "Before  we  close,  we  beg  leave  to 
assure  the  reader  once  more  that  in  our  discussion  we  have 
had  no  intention  of  offending  any  one  personally.  We  would 
serve  the  cause  of  union  in  the  truth  of  our  Lutheran  Con- 
fessions. Would  that  the  entire  American  Lutheran  Church 
also  in  its  public  teaching  might  occupy  the  position  which 
all  Lutheran  Christians,  indeed,  all  Christians  on  earth,  even 
now  occupy  in  their  relation  to  God.  It  is  the  position  stated 
by  Scripture  in  the  words:    'There  is  no  difference,  for  all 


THE    PREDESTINARIAN    CONTROVERSY.  421 

have  sinned  and  come  short  of  the  glory  of  God,  being  justi- 
fied freely  by  His  grace  through  the  redemption  that  is  in 
Christ  Jesus.'  Away  with  'dissimilar  conduct'  as  affording 
a  means  of  explaining  why  some  are  converted  and  saved, 
and  others  are  not!  Back,  in  simplicity  of  faith,  to  the  Lu- 
theran Confessions  which  state  with  utmost  clearness:  If 
those  who  will  be  saved  compare  themselves  with  those  who 
will  be  lost,  they  must  confess  that  they,  too,  conducted  them- 
selves ill  and  are  in  equal  guilt.  At  the  same  time  they  know 
from  the  Word  of  God  that  those  who  will  be  lost  will  perish 
not  by  reason  of  any  deficiency  of  divine  grace,  but  through 
their  own  guilt.  Whatever  transcends  these  two  truths  must 
remain  a  mystery  during  the  present  life.  The  Calvinistic 
solution,  by  denying  or,  at  least,  by  detracting  from  universal 
grace,  is  contrary  to  Scripture.  Likewise  is  the  synergistic 
solution,  by  supplementing  grace  with  good  human  conduct 
contrary  to  Scripture.  Let  it  be  said  once  again  —  it  is  but 
necessary  that  all  concerned  confess  that  with  their  lips  which 
they  already  believe  in  their  hearts  before  God.  May  the 
Lord  of  the  Church  graciously  grant  this  through  the  work- 
ings of  His  Spirit !"  (Conversion  and  Election,  pp.  142. 143.) 
Soli  Deo  Gloria!  that  was  the  motto  which  our  fathers 
inscribed  upon  every  official  document  dealing  with  the  doc- 
trines of  the  Church.  Soli  Deo  Gloria!  that  was  the  goal 
for  which  they  strove  in  the  predestinarian  controversy. 
To  give  unto  God  all  praise  and  glory  for  having,  out  of  pure 
grace  in  Christ  Jesus,  elected,  redeemed,  called,  converted, 
and  sanctified  His  saints;  to  teach  salvation  by  grace  alone, 
sola  gratia,  and  at  the  same  time,  grace  for  all  sinners,  gratia 
universalis;  to  magnify  Christ  and  not  themselves,  solus 
Christus;  and  to  preach,  not  their  word,  but  God's  Word, 
sola  ScHptura  —  that  was  the  steadfast  aim  and  invariable 
purpose  of  our  sainted  Dr.  Walther  and  his  coworkers.  In 
the  spirit  of  Paul  and  of  Luther  they  contended  for  the  faith 
which  was  once  delivered  unto  the  saints,  Jude  3.  Every- 
thing they  said  was  to  say  but  this:    Soli  Deo   Gloria! 


422  THE  ENGLISH   WORK   OF  THE   MISSOURI    SYNOD. 

The  English  Work  of  the  Missouri  Synod. 

Rev.  William  Dallmann,  Milwaukee,  Wis. 

Before  the  Revolution,  Lutherans  had  settled  in  Western 
North  Carolina  and  Eastern  Tennessee,  and  later  some  of 
them  moved  to  Missouri. 

Far  from  their  home  base,  they  sought  contact  with  the 
Missouri  Synod,  and  so  in  August,  1872,  Prof.  Walther  of 
Concordia  Theological  Seminary,  St.  Louis,  and  others  held 
a  free  conference  with  them  at  Gravelton,  Wayne  Co.  Theses 
prepared  by  Prof.  Walther  were  adopted  by  all  present,  and 
then  and  there  was  organized  "The  English  Evangelical  Lu- 
theran Conference  of  Missouri"  —  Pastors  Andrew  Rader, 
J.  R.  Moser,  and  Polycarp  C.  Henkel. 

The  conference  at  St.  Paul's,  Webster  Co.,  in  1876,  re- 
gretted that  Prof.  F.  A.  Schmidt's  removal  from  St.  Louis  to 
the  Norwegian  Seminary  "would  place  him  where  he  would 
not  be  able  to  do  for  his  English  friends  as  heretofore." 

The  sixth  convention,  in  1877,  at  Hindsville,  Ark.,  re- 
gretted the  absence  of  the  "Missouri"  brethren;  it  seems  the 
secretary  had  failed  to  notify  them  of  the  meeting. 

At  the  seventh  convention  in  Zion  Church,  Caster,  Bol- 
linger Co.,  Mo.,  in  1878,  the  Rev.  I.  E.  Rader  read  his  transla- 
tion of  "The  Constitution  of  the  Synodical  Conference." 
The  meeting  regretted  that  the  members  of  the  Synodical 
Conference  "have  failed  for  the  three  last  sessions  to  favor 
us  with  any  aid  or  at  least  one  counselor." 

At  the  eighth  convention,  in  1879,  at  St.  Paul's,  Webster 
Co.,  Mo.,  Prof.  Guenther  and  Pastor  Janzow  were  present, 
and  Conference  requested  the  Western  District  of  the  Mis- 
souri Synod  to  send  a  delegate  to  the  meetings  of  the  con- 
ference. 

New  blood  came  into  the  conference  by  the  calling  of 
Pastor  A.  W.  Meyer  to  Emmanuel  in  1885  and  Pastor  W. 
Dallmann  to  St.  Paul's  in  1886,  both  in  Webster  County. 
Parochial  schools  were  started  at  once,  and  missionary  work 
was  carried  on.  Pastor  Janzow  was  elected  visitor,  and  the 
Western  District  promised  to  pay  all  missionary  expenses. 


THE  ENGLISH   WORK   OF  THE    MISSOURI    SYNOD.  423 

The  thirteenth  convention,  at  St.  James,  Barton  Co.,  Mo., 
in  1880,  was  inspired  to  thank  God  for  "the  signal  Buccess 
attending  the  mission-work  within  bounds  of  Conference," 
and  appointed  Pastors  A.W.Meyer,  I.  E.  Kader,  and  Kim- 
tary  Dallmann  to  plan  for  Conference  to  join  the  German 
Missouri  Synod  as  a  separate  English  District.  That  body, 
however,  at  Fort  Wayne  in  1887  advised  the  organization  of 
an  independent  English  synod  —  a  very  serious  mistake  in 
the  opinion  of  many. 

In  accordance  with  that  advice  the  fourteenth  convention 
at  Springdale,  Ark.,  appointed  Pastors  Meyer  and  Dallmann 
to  draft  a  constitution  for  a  general  body,  which  was  printed 
in  the  Lutheran  Witness,  Vol.  7,  ISTo.  5,  pp.  35.  36. 

The  work  began  to  spread  and  entered  a  new  phase  when 
the  first  English  city  mission  was  begun  —  Baltimore,  Md. 

After  the  outbreak  of  the  election  controversy  the  three 
German  Missouri  churches  in  Baltimore  would  no  longer 
send  their  English  members  to  the  Ohioans,  and  asked  for 
a  preacher  to  take  care  of  their  young  people  in  an  English 
Missouri  church.  This  request  was  denied  by  the  English 
Mission  Board  at  St.  Louis,  which  asked  either  one  of  the 
churches  to  call  an  English  assistant,  which  none  would  do; 
and  there  the  matter  ended,  as  far  as  the  three  churches  were 
concerned.  Then  Mr.  Philip  Treide  of  Emmanuel  took  up 
the  matter,  and  with  Mr.  Edward  Lang  of  Martini  and 
Mr.  Lewis  Briggeman  of  St.  Paul's  organized  English  Em- 
manuel, and  sent  a  call  to  the  Mission  Board.  Pastor  Janzow 
of  St.  Louis  went  to  St.  Paul's  in  Webster  County,  and  per- 
suaded them  to  release  Pastor  Dallmann,  who  arrived  in 
Baltimore  early  in  1888. 

Though  the  churches  had  no  Sunday  evening  services,  and 
though  the  three  school-halls  were  vacant  all  Sunday,  the 
little  congregation  was  compelled  to  conduct  services  and 
Sunday-school  in  a  hall  on  the  third  floor  over  a  livery  stable 
and  pay  rent.  Such  was  the  beginning  of  the  first  English 
city  mission  of  the  Missouri  Synod. 

At  this  time  Dr.  Schwan,  the  venerable  president  of  the 
Missouri  Synod,  bade  the  brethren  at  Baltimore  be  very  care- 


424  THE  ENGLISH  WORK  OF  THE  MISSOURI   SYNOD. 

ful,  for  if  this  mission  proved  a  failure,  English  work  in 
the  Missouri  Synod  would  be  dead  for  the  next  fifty  years, 
and  if  this  venture  proved  a  success,  English  work  would  be 
taken  up  elsewhere. 

Jackson  Square  Church  was  started  on  the  East  Side; 
the  work  was  begun  on  the  South  Side ;  a  mission  was  started 
in  Washington,  and  steps  were  taken  to  start  a  mission 
in  New  York  City.  New  Orleans,  Pittsburgh,  Cleveland, 
St.  Louis,  Fort  Wayne,  Chicago,  Detroit,  and  other  cities  fol- 
lowed in  time,  as  Dr.  Schwan  had  foretold. 

The  fifteenth  convention  was  the  first  one  to  meet  in 
a  city,  St.  Louis,  in  Pastor  Janzow's  Bethlehem  Church, 
October,  1888.  The  published  Constitution  of  the  General 
English  Evangelical  Lutheran  Conference  of  Missouri  and 
Other  States  was  adopted,  and  Pastor  F.  Kuegele  of  Coyner's 
Store,  Ya.,  elected  president. 

Conference  thankfully  accepted  Prof.  Crull's  compilation 
of  a  hymn-book,  for  which  Pastors  Dallmann  and  A.  S.  Bar- 
tholomew were  to  prepare  an  Order  of  Service.  Pastors  Dall- 
mann, Kroeger,  and  Kuegele  were  elected  a  publication 
board. 

Conference  passed  suitable  resolutions  on  the  death  of 
Dr.  Walther,  "the  guide  and  director  in  forming  the  English 
Lutheran  Conference  of  Missouri,  having  been  present  at  its 
first  meeting,  and  always  showing  great  and  active  interest 
in  its  work  and  sincerely  desiring  that  it  might  grow  and 
increase."    It  was  resolved  to  join  the  Synodical  Conference. 

The  second  convention  met  in  1891  at  St.  Louis,  beginning 
in  Bethlehem  Church  and  ending  in  Pastor  Adams's  new 
Grace  English  Lutheran  Church,  and  the  "Conference"  was 
changed  to  "Synod." 

The  hymn-book,  printed  at  Baltimore  in  2,000  copies,  was 
sold  out,  and  a  new  edition,  revised  and  enlarged,  was  called 
for,  Pastors  Dallmann  and  L.  M.  Wagner  to  secure  the  "Com- 
mon Service,"  which  was  done. 

Pastor  A.  C.  Frank,  who  had  started  the  Lutheran  Witness 
on  May  21,  1882,  and  presented  it  to  Synod  at  the  last  session, 
now  resigned,  and  Pastor  Dallmann  was  elected  editor. 


THE  ENGLISH   WORK   OF  THE    MISSOURI    SYNOD.  125 

Pastors  Dallmann  and  Kuegele,  with  Mr.  Philip  C.  Treide 
of  Baltimore,  were  elected  the  Publication  Board.  The 
second  edition  of  the  Hymn-Book,  The  Ten  Commandments, 
the  Lutheran  Witness  Tracts,  etc.,  were  published. 

Another  forward  step  was  taken  at  the  third  convention, 
at  Chicago  in  1893.  Pastors  Kuegele  and  Dallmann  looked 
into  the  affairs  of  Concordia  College,  Conover,  N.  C,  in 
December,  1891.  The  authorities  there  did  not  need  money, 
but  teachers  for  their  school,  and  the  committee  advised  the 
calling  of  professors  to  that  institution.  Synod  assumed 
control  of  the  college,  and  called  Pastor  Dau  and  Candidates 
Romoser  and  Buchheimer  of  the  St.  Louis  Seminary.  Later 
the  German  synod  generously  granted  a  subsidy  of  $500 
a  year. 

At  the  same  session  the  English  Synod  thankfully  ac- 
cepted Mr.  John  P.  Baden's  donation  of  St.  John's  College  at 
Winfield,  Kans.,  for  which  he  promised  the  sum  of  $50,000. 
Pastor  Henry  Sieck,  Candidate  J.  H.  Stoeppelwerth,  and 
Prof.  Charles  Scaer  were  called  to  the  institution,  which  later 
was  turned  over  to  the  German  synod. 

Since  January  Pastor  A.  W.  Meyer  had  edited  the  Lu- 
theran Guide,  a  new  monthly  child's  paper;  he  was  elected 
editor. 

The  Publication  Board  at  Baltimore  had  to  get  out  a  third 
edition  of  the  Hymn-Booh,  and  it  was  told  to  make  plates 
for  the  second  edition  of  The  Ten  Commandments  and  the 
Lutheran  Witness  Tracts. 

Pastors  A.  W.  Meyer  and  Huegli,  with  Mr.  C.  F.  Ahlers, 
all  of  Pittsburgh,  were  elected  a  Mission  Board. 

The  fourth  convention,  at  Fort  Wayne  in  1895,  ratified 
the  action  of  Chairman  Dallmann  of  the  Publication  Board 
transferring  the  business  to  the  American  Publication  Board 
at  Chicago.  Upon  repeated  requests  of  Editor  Dallmann  to 
be  relieved,  he  was  thanked  for  his  services,  and  the  editorship 
of  the  Lutheran  Witness  was  given  to  the  faculty  of  Con- 
cordia College,  Conover,  N.  C,  Prof.  Dau,  editor-in-chief. 

A   committee  to  revise   all  manuscripts  before  publica- 


426  THE  ENGLISH  WORK  OF  THE  MISSOURI   SYNOD. 

tion  was  appointed  —  Pastors  A.  W.  Meyer,  Dallmann,  and 
Kuegele. 

Pastor  A.  W.  Meyer  having*  been  made  president  of 
St.  John's  College,  Pastor  Hemmeter  succeeded  him  in  the 
Mission  Board. 

At  the  fifth  convention,  at  Emmanuel  Church,  Baltimore, 
in  1897,  the  Revision  Board  recommended  the  publication  of 
a  book  of  Funeral  Sermons;    it  was  soon  after  published. 

Pastor  Dallmann,  Dr.  E.  Miller,  and  Mr.  F.  Miller,  all  of 
Baltimore,  were  elected  to  get  out  a  Sunday-School  Hymnal. 
When  it  was  published,  Synod  said:  "The  prodigious  labor 
expended  has  brought  forth  a  highly  satisfactory  book." 

Pastors  Dallmann,  Morhart,  Hemmeter,  Kaiser,  Dr.  E. 
Miller,  and  Mr.  F.  Miller  were  elected  to  get  out  the  Hymn- 
Book,  music  edition  and  word  edition.  After  a  number  of 
years  and  changes  in  the  committee  the  book  was  put  on  the 
market. 

The  Publication  Board  was  moved  from  Chicago  to  Pitts- 
burgh —  Pastor  Hemmeter,  Chairman. 

The  Mission  Board  was  moved  to  Baltimore  —  Pastors 
Dallmann,  and  Kaiser,  and  Mr.  Henry  Dreyer. 

The  resolution  of  the  German  Synod  in  1887  notwith- 
standing, the  Western  District  received  an  English  congrega- 
tion, but  later  the  Delegate  Synod  advised  this  congregation 
to  join  the  English  Synod.  This  and  other  unpleasant  inci- 
dents led  to  the  following  unanimous  resolutions :  — 

1.  That  Synod  submit  to  her  congregations  the  question 
as  to  the  advisability  of  inquiring  of  the  German  Missouri 
Synod  whether  they  could  not  find  ways  and  means  to  remove 
the  barriers  which  ten  years  ago  prevented  us  from  becoming 
an  English  District  of  the  German  Missouri  Synod. 

2.  That  our  congregations  be  asked  to  instruct  their  dele- 
gates so  as  to  enable  these  to  act  on  this  question  of  union 
at  the  next  convention  of  Synod. 

At  the  sixth  convention,  Detroit,  1899,  Chairman  Hem- 
meter of  the  Publication  Board  announced  that  Pastor  Kue- 
gele's  Booh  of  Devotion  had  become  the  property  of  Synod, 


THE  ENGLISH  WORK  OF  THE  MISSOURI    SYNOD.  427 

and  that  the  American  Lutheran  Almanac  and  Year-Booh 
and  the  Elim  S.  S.  Lessons,  were  printed. 

The  convention  divided  Synod  into  conference  and  visita- 
tion districts  and  elected  the  following  visitors:  Dallmann, 
Kuegele,  Eckhardt,  Sommer,  Sieck. 

Synod  resolved  to  be  incorporated;  Committee:  Pastors 
Dallmann  and  Romoser,  and  Mr.  A.  E.  Succop. 

Synod  resolved  to  get  out  a  Bool:  of  Forms;  Pastor  Abbet- 
meyer,  of  Baltimore,  compiled  it;    publication  followed. 

Upon  our  question  of  1897  the  German  Synod  sent  Presi- 
dent F.  Pieper  and  Pastors  P.  Brand  and  G.  Spiegel  to  our 
convention.  Pastors  Dallmann,  Kuegele,  and  Steffen,  and 
Messrs.  Nieman  and  Dreyer,  were  elected  to  confer  with 
them.  It  was  held  natural  that  German  congregations  should 
seek  German,  and  English  congregations  English  synodical 
connection. 

Synod  passed  resolutions  of  thanks  to  Pastor  Kuegele  for 
his  faithful  services  as  president  for  five  successive  terms 
and  elected  Pastor  Dallmann  president. 

At  the  ninth  convention,  in  1905,  at  St.  Louis,  Professors 
Bente  and  Herzer  and  Pastor  Obermeyer  appeared  as  a  com- 
mittee sent  by  the  German  Synod,  and  Pastors  Dallmann, 
Eckhardt,  and  Kuegele,  and  Messrs.  Kemmler  and  Kilian 
were  elected  to  confer  with  them.  They  reported  the  German 
Synod  had  resolved,  1.  That  the  official  language  on  the 
floor  of  Synod  remain  as  heretofore  the  German;  2.  that  the 
German  Synod,  however,  is  now  ready  and  willing  to  receive 
into  its  membership  English-speaking  congregations,  pastors, 
and  teachers,  respectively,  to  keep  the  same  within  Synod. 
This  was  an  indirect  answer  to  our  question  of  1897,  and 
a  change  in  their  position  taken  in  1899. 

To  the  eleventh  convention,  at  Cleveland,  in  1909,  came 
Prof.  F.  Bente,  Pastor  J.  W.  Miller,  and  Mr.  N.  Schuetz  to 
treat  of  union  with  their  German  Synod.  The  articles  of 
agreement  were  submitted  to  our  congregations. 

As  a  result  of  the  vote,  at  the  twelfth  convention,  in  1911, 
at  St.  Louis,  our  English  Synod  joined  the  German  Synod 
as  an  English  District,  and  an  impressive  Thanksgiving  ser- 


428  THE  ENGLISH  WORK  OF  THE  MISSOURI   SYNOD. 

vice  was  held  at  Holy  Cross  Church;  the  grave  mistake  of 
1887  was  now  happily  rectified.     . 

The  German  Synod  from  the  earliest  days  saw  the  need  of 
English  work,  and  Prof.  Biewend  taught  the  language  at  the 
St.  Louis  Seminary. 

As  early  as  1852  Synod  at  Fort  Wayne  voted  the  proceeds 
of  lots  at  Dayton,  O.,  donated  by  Mr.  Buehler,  to  the  insti- 
tution at  Fort  Wayne,  in  order  to  raise  the  educational 
standard  also  in  respect  to  the  English  language. 

Prominent  English  citizens  having  voiced  a  desire  for 
an  English  college  at  Fort  Wayne,  Pastor  Husmann  and 
Mr.  Piepenbrink  were  appointed  a  committee  to  look  into  the 
matter.  Next  year  Synod  at  Cleveland  authorized  the  com- 
mittee to  proceed,  since  there  was  no  need  of  proofs  that  such 
an  institution  was  needed  for  our  Synod  and  the  Lutheran 
Church  at  large.  Experience  proves  that  our  children  will 
become  English  in  spite  of  all  efforts  to  keep  them  German, 
and  that  English  people  can  remain  true  Lutherans.  The 
next  year  Synod  at  St.  Louis  thought  the  matter  so  important 
that,  if  necessary,  even  a  small  capital  might  be  borrowed 
for  the  purpose;    a  general  collection  was  also  to  be  taken. 

The  collections  did  not  amount  to  much.  The  congrega- 
tions of  the  Fort  Wayne  Conference  pledged  $7,000  for  a  new 
building  to  house  both  the  seminary  and  the  academy.  The 
dedication  of  the  same  on  October  26  was  the  worthy  and  in- 
spiring close  of  the  synodical  sessions  of  1857.  Mr.  A.  Suter- 
meister,  formerly  a  teacher  at  an  English  mathematical  insti- 
tution at  Boston,  was  the  first  professor  at  the  English 
Academy  at  Fort  Wayne,  which  was  opened  on  November  16. 

Dissension  between  St.  Paul's  and  some  former  members 
at  Baltimore  raised  the  question:  "What  measure  is  Synod 
to  take  when  the  need  for  an  English  church  becomes  ap- 
parent ?"  Prof.  Biewend  read  a  paper  on  the  subject,  and  in 
the  same  year  Synod  declared :  — 

"We  account  it  our  sacred  duty  to  found  English  churches 
so  soon  as  it  has  become  manifest  that  for  the  organiza- 
tion of  a  congregation  there  is  a  sufficient  number  of  such 
as    understand    English    better    than    German.   .   .   .     Synod 


THE  ENGLISH    WOIiK   OF  THE    MISSOURI    SYNOD.  429 

acknowledged  it  in  this  case  the  duty  of  the  mother  church 
not  only  to  consent  to  the  organizing  of  an  English  church, 
but  also  to  aid  therein  with  counsel  and  deed.  Especially 
also  willingly  dismiss  such  older  and  experienced  members 
as  indeed  do  not  need  it  for  their  own  person,  but  for  their 
family's  sake,  partly  that  the  members  of  families  might  not 
be  divided  between  different  churches,  partly  that  by  such 
older  members  the  young  congregation  might  be  strength- 
ened. "  (Minutes,  1857,  pp.  51.52.  See  also  Synodical  Con- 
ference Minutes,  1872,  p.  18,  and  1874,  p.  33.) 

Synod's  aim  has  been  to  turn  out  men  able  to  preach  and 
teach  in  English  as  well  as  in  German,  and  in  large  measure 
the  goal  has  been  reached;  by  the  way,  a  most  notable 
achievement. 

Upon  many  urgent  requests,  Pastor  Dallmann  projected 
an  English  homiletical  publication,  but  on  invitation  of  the 
St.  Louis  Faculty  turned  the  work  over  to  them,  and  since 
then  their  Homiletic  Magazine  has  tried  to  fill  the  want  long 
felt  in  this  field. 

In  1897  Prof.  A.  L.  Graebner  took  a  forward  step  in  get- 
ting out  the  Theological  Quarterly,  and  in  1908  another  by 
his  Doctrinal  Theology,  our  first  English  dogmatics. 

In  1917  the  biographical  field  was  entered  by  Dallmann's 
Luther,  and  in  1919  Prof.  Dau  broke  the  English  historical 
ground  by  the  Leipzig  Delate,  and  Prof.  F.  Bente  by  his 
American  Lutheranism. 

The  exegetical  field  is  being  invaded  by  Dr.  Paul  Kretz- 
mann's  Popular  Commentary  in  four  volumes,  and  Professors 
Bente  and  Dau  have  entered  the  confessional  field  by  editing 
the  Concordia  Tiiglotta  —  the  Lutheran  Confessions  in  three 
languages,  Latin,  German,  and  English. 

The  Concordia  Cyclopedia,  now  under  way,  will  be  some- 
thing new  for  us  in  this  direction. 

The  Young  Lutherans'  Magazine  looks  after  the  interests 
of  the  rising  generation,  and  The  Lutheran  Pioneer  seeks  the 
spiritual  welfare  of  colored  people.  Eor  her  Christian  day- 
schools  Synod  publishes  text-books,  too  numerous  to  mention 
here.     Individuals,  conferences,  and  societies  issue  publica- 


430  THE  YOUNG  PEOPLE   IN   THE   MISSOURI  SYNOD. 

tions  for  various  interests,  and  poets  and  composers  are 
coming"  forth. 

From  extremely  small  beginnings  and  against  serious  dif- 
ficulties the  English  cause  has  grown  like  a  tender  root  out 
of  a  dry  ground,  until  now  forty-five  per  cent,  of  Synod's 
work  is  carried  on  in  the  English  language.  Unscriptural 
prejudices  are  waning,  and  the  future  looks  brighter. 

God  grant  us  grace  to  preach  His  pure  Gospel  in  all 
languages,  and  especially  in  the  English,  for  it  seems  that 
i  ■  l  God's  providence  it  is  bidding  fair  to  become  the  world 
language. 


The  Young  People  in  the  Missouri  Synod. 

Rev.  Walter  Maier,  Milwaukee,  Wis. 

The  importance  and  necessity  of  serious  and  systematic 
work  among  the  young  people  of  our  Church  has  been  the 
subject  of  much  careful  thought  and  effort  at  all  times  in 
the  history  of  our  Synod.  Finding  in  its  young  people  the 
largest  and  most  promising  of  all  mission-fields,  and  realizing 
that  the  future  welfare  of  the  Church,  its  inner  development, 
and  its  outward  growth  is  best  entrusted  to  a  trained,  devoted, 
and  consecrated  youth,  the  fathers  of  our  Synod  were  not 
slow  to  appreciate  and  not  reluctant  to  state  that  no  efforts 
should  be  spared  in  making  this  work  as  effective  and  all- 
embracing  as  possible.  Luther  had  told  his  contemporaries: 
"I  appeal  to  you,  my  dear  lords  and  friends,  for  the  sake  of 
God  and  the  poor  young  people:  do  not  regard  this  matter  as 
lightly  as  many  do  who  do  not  realize  the  intentions  of  this 
world's  prince.  For  it  is  a  serious  and  important  matter, 
which  vitally  concerns  Christ  and  the  whole  world,  that  we 
help  our  young  people  and  give  them  advice" ;  and  following 
Luther,  there  has  been  a  pronounced  and  outspoken  effort  in 
our  Synod,  ever  since  its  very  inception,  to  keep  the  young 
people  of  our  Church  close  to  their  altars  and  loyal  to  their 
faith.  All  who  read  the  early  numbers  of  our  periodicals 
cannot  but  be  impressed  with  the  degree  of  devotion  which 


THE  YOUNG   PEOPLE   IN   THE   MISSOURI   SYNOD.  431 

the  pioneer  toilers  manifested  for  the  work  which  would  help 
to  assure  to  their  posterity  the  inheritance  of  a  growing  Lu- 
theran consciousness. 

As  early  as  the  year  1848  this  effort  took  a  systematic  and 
organized  form.  A  young  men's  society  came  into  existence 
in  Trinity  Church,  St.  Louis,  which  was  destined  to  enjoy  an 
active  and  beneficent  existence  of  more  than  half  a  century. 
That  the  Rev.  Buenger  had  encouraged  and  promoted  this 
movement,  and  that  Dr.  Walther  openly  approved  of  this 
society  in  an  article  contributed  to  the  Lutheraner,  demon- 
strated quite  clearly  that  this  organization  was  not  estab- 
lished without  the  hearty  approval  of  the  founders  of  our 
Synod  and  of  others  prominently  identified  with  the  pioneer 
days  of  our  Church.  Dr.  Walther  clothes  his  approval  in  no 
uncertain  terms.  Appealing  to  all  pastors  and  congregations 
then  embraced  in  Synod,  he  writes :  "And  so  the  young  people 
are  happily  at  work.  Convinced  of  the  benefits  and  blessings 
of  such  societies  by  their  own  experience,  they  hope  that 
similar  organizations  may  be  established  in  other  places. 
For  this  reason  they  appeared  before  the  last  sessions  of  the 
Ev.  Luth.  Synod  of  Missouri,  Ohio,  and  Other  States,  express- 
ing the  wish  that  Synod  would  encourage  the  formation  of 
such  societies  in  its  congregations.  It  is  the  purpose  of  these 
lines  to  help  give  this  encouragement.  May  they  be  well  re- 
ceived and  be  accompanied  by  blessing."  Concluding  in  the 
same  spirit,  Dr.  Walther  urges :  "As  soon  as  there  is  love 
and  interest  for  this  work,  all  difficulties  will  be  overcome. 
What  joy  there  would  be,  if  here  and  there  such  a  society 
would  be  established!  What  enthusiasm  this  would  create! 
What  blessings  this  would  bring,  inwardly  and  outwardly! 
Up,  Christian  youths,  and  start!  Do  not  hesitate!  Do  not 
wait  until  your  numbers  have  increased!  Organize,  so  that 
you  may  increase!" 

Nor  did  he  stand  alone  in  advocating  systematic  and  or- 
ganized work  among  the  young  people.  When  Synod  met  in 
St.  Louis  for  its  fourth  session,  in  1850,  the  Rev.  Buenger 
was  requested  to  contribute  an  article  for  publication,  em- 
phasizing the  need  of  organizations  in  other  parts  of  our 


432  THE  YOUNG  PEOPLE   IN   THE   MISSOURI  SYNOD. 

country  patterned  after  the  society  in  his  congregation,  which 
had  the  distinction  of  being  the  first  organization  of  its  kind 
in  our  Church.  Five  years  later  this  appeal  was  again  voiced 
when  the  Western  District  met  for  its  first  convention.  And 
in  1856  the  president  of  the  Central  District,  the  Rev.  H.  C. 
Schwan,  deploring  the  conditions  existing  among  the  young 
people  in  the  then  newly  settled  Central  and  Western  States, 
urged  a  larger  measure  of  interest  and  action  in  young 
people's  work. 

With  his  characteristic  vision  of  the  future,  however, 
Dr.  Walther  not  only  advised  the  formation  of  societies  for 
the  young  people,  he  also  published,  two  years  before  the 
outbreak  of  the  Civil  War,  an  appeal,  circulated  by  the  young 
men's  societies  of  Baltimore,  urging  the  young  people  in  all 
parts  of  the  country  to  federate,  and  to  establish  an  alliance 
which  would  inspire  them  with  the  strength  and  enthusiasm 
of  united  and  concerted  action. 

It  was  not,  however,  until  many  years  after  this  first 
effort,  when  Dr.  Walther  had  joined  the  ranks  of  the  saints 
above,  that  the  endeavor  to  which  he  had  thus  given  the 
impulse  was  realized  in  any  large  and  systematic  degree.  In 
the  early  nineties  of  the  last  century  a  movement  was  or- 
ganized which  was  designed  to  unite  the  young  people  of  all 
the  Lutheran  synods  in  this  country  into  one  federation. 
Delegates  from  some  of  our  churches  attended  meetings  held 
in  this  connection  and  were  impressed  with  the'  fact  that 
while  it  was  impossible  to  be  identified  with  this  effort,  there 
were  strong  and  impelling  reasons  which  spoke  for  organized 
cooperation  among  the  young  people  of  the  Synodical  Con- 
ference. After  much  and  serious  deliberation  a  call  was 
finally  issued,  inviting  the  young  people's  societies  of  our 
Church  to  send  representatives  to  a  meeting  held  in  Trinity 
Church,  Buffalo,  K  Y.,  May  20—23,  1893.  Delegates  from 
some  of  the  more  important  centers  of  the  East  and  Middle 
West  appeared  and  formed  the  "General  Alliance  of  Young- 
People's  and  Young  Men's  Societies  of  the  Synodical  Con- 
ference," which  soon,  in  honor  of  the  founder  of  our  Synod, 
who  had  been  so  outspoken  in  advocating  and  promoting  or- 


THE  YOUNG  PEOPLE   IN    THE   MISSOURI   SYNOD.  I,',.; 

ganized  work  among-  the  confirmed  youth,  was  officially  called 
the  Walther  League. 

The  growth  of  the  Walther  League  was  only  gradual. 
Because  the  work  was  misunderstood,  its  objects  were  often 
misinterpreted.  In  1910,  after  seventeen  years  of  existence, 
the  League  numbered  only  sixty-nine  societies.  At  this  time, 
however,  a  program  of  extension  was  inaugurated  with  such 
encouraging  results  that  in  1915  the  number  of  affiliated 
societies  had  increased  to  two  hundred  ten.  Then  came  the 
World  War,  and,  largely  as  a  result  of  the  intensive  work 
carried  on  by  the  League,  the  enrolment  grew  steadily  and 
with  increasing  proportions.  At  this  writing  there  are 
about  six  hundred  fifty  societies  in  the  League,  distributed 
over  thirty-six  States  and  Canada.  More  than  thirty-five 
thousand  young  people  of  the  Synodical  Conference,  or- 
ganized in  twenty-five  State  districts,  are  embraced  in  the 
rapidly  increasing  army  that  is  striving  for  the  accomplish- 
ment of  the  high  aims  for  which  the  League  stands. 

These  aims  are  expressed  in  the  motto  which  the  Walther 
League  has  adopted,  Pro  Aris  et  Focis,  For  Altars  and  for 
Hearths,  For  Church  and  for  Home.  Impelled  by  a  high 
desire  to  prove  themselves  worthy  of  accepting  the  heritage 
which  has  been  bequeathed  to  them  by  their  fathers,  the 
young  people  have  found  their  first  and  supreme  duty  in 
working  for  the  preservation  of  their  Church.  They  have 
been  impressed  with  the  privileges  and  responsibilities  in- 
volved in  their  calling  as  missionaries  of  the  Savior,  a  con- 
sciousness of  being  Lutheran  has  been  emphasized,  attention 
has  been  focused  upon  the  powers  that  threaten  to  destroy 
the  very  foundations  of  our  Church.  And  the  result?  The 
young  people  are  eager  to  work;  they  have  become  proud  of 
their  Church;  they  have  taken  an  outspoken  and  uncom- 
promising stand  on  the  burning  questions  of  the  day  which 
affect  the  welfare  of  our  Church.  Societies  have  instituted 
systematic  efforts  designed  to  assist  in  the  upbuilding  of 
the  home  congregation.  Bible  classes  are  becoming  more 
numerous;  choirs  are  steadily  enlisting  the  services  of  more 
young   people;     Sunday-school    teachers    have    largely    been 

BBENEZER.  28 


434  THE  YOUNG  PEOPLE   IN   THE  MISSOURI  SYNOD. 

recruited  from  the  ranks  of  the  younger  church-members. 
In  publicity  work,  in  house-to-house  canvasses  for  new  mem- 
bers, in  "drives"  for  funds,  in  relieving  the  pastor  of  much 
routine  and  detail  work,  the  young  people  have  been  happy 
to  do  their  share  in  promoting  the  welfare  of  their  congre- 
gations. Work  in  the  society  has  trained  young  men  in 
the  essential  qualifications  for  leadership  in  congregational 
affairs;  it  has  impressed  young  women  with  the  increasing 
opportunities  offered  for  direct  service  to  the  Lord  in  the 
upbuilding  of  the  home  church. 

But  the  work  of  the  young  people  has  gone  out  beyond 
the  confines  of  the  home  congregation.  The  first  societies  in 
our  Church  were  almost  exclusively  young  men's  organiza- 
tions ;  and  as  such  their  chief  object  was  the  support  of  young 
men  who  were  preparing  themselves  for  the  ministry.  This 
work  has  been  continued  and  enlarged.  Societies  and  dis- 
tricts have  for  years  been  supporting  students  at  our  church 
institutions,  scholarship  funds  of  several  thousand  dollars  are 
in  the  making,  and  in  recent  years  the  awakening  to  the 
opportunities  of  our  Church  in  the  foreign  mission  field  has 
become  pronounced  and  encouraging.  Several  districts  of  the 
Walther  League  have  definitely  pledged  themselves  to  sup- 
port at  least  one  ambassador  of  Christ  among  the  millions  to 
be  rescued  for  salvation,  and  unless  all  indications  fail,  this 
is  only  the  beginning  of  a  great  wave  of  missionary  en- 
thusiasm which  has  begun  to  sweep  over  the  young  people  of 
our  Church. 

An  example  of  the  willingness  on  the  part  of  the  young 
people  to  accept  the  large  opportunities  of  service  for  the 
Church  will  be  found  in  the  readiness  with  which  they  re- 
sponded in  the  emergency  of  the  late  and  lamented  World 
War.  During  those  anxious  and  eventful  years  thousands  of 
our  young  men  were  called  away  from  home  and  church,  and 
were  thrown  into  environments  for  which  they  were  unpre- 
pared and  to  which  they  could  adapt  themselves  only  with 
difficulty.  It  was,  therefore,  imperatively  necessary  to  adopt 
all  possible  means  of  bringing  to  our  soldiers  and  sailors  the 
message  of  encouragement  from  church  and  home.     For  this 


THE  YOUNG  PEOPLE   IN   THE   MISSOURI   SYNOD.  435 

purpose  the  young  people  raised  thousands  of  dollars  and 
paid  for  the  printing  and  distribution  of  more  than  a  quarter 
of  a  million  of  Lutheran  hymnals,  prayer-books,  and  copies 

of  the  new  Testament,  all  of  which  were  gratefully  received 
and  sincerely  appreciated  by  the  young  men  under  the  colors 
in  this  country  and  abroad. 

One  of  the  most  direct  forms  of  service  which  the  young 
people  are  striving  to  offer  to  the  Church  is  the  care  for  the 
stranger  in  our  midst.  Every  year  thousands  of  our  young 
people  leave  their  homes  to  seek  their  livelihood  in  the  large 
commercial  and  industrial  centers  of  our  country.  And 
every  year  some  of  these  young  people  become  lost  to  our 
altars  and,  in  some  cases,  lost  to  salvation.  The  hospice 
system,  or  travelers'  welfare  work,  now  in  operation  for 
a  dozen  years,  was  organized  to  counteract  the  influence 
which  the  godlessness  of  our  large  cities  exerts  upon  hearts 
and  minds  that  are  especially  susceptible  to  temptation  when 
removed  from  the  protection  of  home  and  the  guidance  of 
the  Church.  By  working  in  the  home  congregation,  by  wel- 
coming the  stranger,  by  listing  available  rooms  and  quarters, 
by  posting  church  notices  in  railroad  stations,  hotels,  and 
public  buildings,  by  distributing  tracts,  visiting  hospitals  and 
State  institutions,  in  short,  by  showing  a  happy  and  intel- 
ligent willingness  to  be  their  brothers'  keepers,  the  hundreds 
of  hospice  secretaries  in  individual  societies  throughout  the 
country  are  struggling  with  a  problem  which  should  receive 
much  more  and  detailed  attention. 

In  our  large  cities  hospices  have  been  established  which 
offer  to  the  young  people  the  wholesome  atmosphere  of 
a  Christian  home,  the  association  with  friends  of  their  own 
faith  and  inclination,  and,  finally,  food  and  lodging  at  prices 
which  are  usually  much  more  attractive  than  elsewhere.  In 
Chicago,  Buffalo,  Milwaukee,  Sioux  City,  these  buildings 
have  protected  thousands  of  our  young  people  and  kept  them 
in  close  touch  with  the  activities  of  their  Church.  A  very 
encouraging  sign  is  to  be  found  in  the  fact  that  many  of  our 
other  large  cities  are  devising  ways  and  means  for  the  estab- 
lishment of  similar  hospice  buildings,  so  that  the  vision  of 


436  THE  YOUNG   PEOPLE   IN   THE   MISSOURI  SYNOD. 

a  chain  of  such  institutions  extending  from  the  Atlantic  to 
the  Pacific  may  soon  be  realized. 

Quite  recently  an  endeavor  related  to  the  hospice  work 
has  come  into  well-deserved  prominence.  No  small  number 
of  Lutheran  students  attend  the  colleges  and  universities  of 
our  country  every  year,  and  many  of  these  young  men  and 
young  women  are  without  spiritual  guidance.  Realizing  that 
our  Church  needs  trained  and  professional  men  and  women 
for  the  responsibilities  of  leadership,  the  young  people  have 
begun  to  take  an  active  interest  in  establishing  students' 
quarters  at  institutions  with  a  large  Lutheran  enrolment. 
At  the  University  of  Illinois  in  Champaign,  111.,  the  first  step 
of  what  seems  destined  to  be  a  large  and  extended  movement 
was  taken  when  our  Lutheran  students  of  that  institution  or- 
ganized and  took  over  special  rooms  and  quarters.  Several 
Walther  League  districts  have  pledged  themselves  to  the  sup- 
port of  similar  students'  homes  in  other  educational  centers 
within  their  States,  and  have  thus  given  encouragement  to 
a  field  of  effort  which  has  too  long  been  neglected. 

An  impressive  instance  of  the  spirit  of  the  Good  Samar- 
itan among  our  young  people  has  been  demonstrated  in 
the  establishment  of  the  Ev.  Luth.  Sanitarium  at  Wheat 
Ridge,  Colo.  It  was  largely  through  the  sacrifices  on  the  part 
of  our  young  people  that  this  work  was  undertaken ;  for  their 
organizations  in  different  parts  of  the  country  were  the  first 
to  answer  the  appeal  in  behalf  of  the  unfortunate  victims  of 
the  white  plague.  And  it  was  very  largely  through  their 
renewed  devotion  to  this  work  of  mercy  that  the  tents,  which 
for  sixteen  years  sheltered  the  patients,  were  replaced  in  1921 
by  the  new  Sanitarium  building.  Standing  at  the  crest  of 
Wheat  Ridge  and  gazing  at  the  magnificent  spectacle  of  the 
two  hundred  and  fifty  miles  of  mountains,  rearing  upwards 
as  mute,  but  majestic  monuments  to  their  Maker,  one  is  con- 
strained to  declare:  "Thou  art  worthy,  O  Lord,  to  receive 
glory  and  honor  and  power" ;  and  then,  turning  and  behold- 
ing the  "Monument  of  Gratitude  toward  God,"  for  the  erec- 
tion of  which  about  two  hundred  thousand  dollars  have  been 
required,  one  is  impressed  with  the  rich  blessings  which  have 


THE  YOUNG   PEOPLE   IN   THE    MISSOURI   SYNOD.  437 

descended  upon  this  institution  of  mercy.  WTien  all  facili- 
ties will  have  been  completed,  accommodations  will  be  avail- 
able for  about  one  hundred  fifty  patients,  many  of  whom  are 
supported  by  the  charity  of  the  young  people  and  their 
friends.  In  addition,  this  institution  offers  the  best  and  most 
scientific  treatment  under  the  care  and  supervision  of  capable 
physicians  and  sympathetic  nurses.  Here  the  immortal  soul 
is  regarded  as  the  object  of  prime  consideration,  and  in 
periods  of  gloom  and  depression,  when  their  faith  needs  sup- 
port, the  patients  find  comfort  and  assurance  in  the  guidance 
of  a  Christian  pastor,  and  in  helpful  comradeship  with  those 
of  the  same  household  of  faith. 

The  work  among  our  young  people  has  also  been  directed 
into  educational  channels.  The  Young  Lutherans'  Magazine, 
published  since  1901,  and  the  Lutherisches  Kinder-  und 
Jugendblatt,  which  first  appeared  in  1872,  are  official  publica- 
tions of  Synod,  edited  to  meet  the  requirement  of  the  younger 
people.  The  Walther  League  Messenger,  the  official  organ  of 
the  League,  enjoys  a  wide  and  increasing  circulation.  In 
order  to  promote  the  reading  of  good  literature  and  to  dis- 
courage the  use  of  pernicious  books,  a  synodical  committee 
has  compiled  lists  of  material  suitable  for  young  people  of 
different  ages  and  has  fostered  the  publication  of  new  and 
helpful  books.  For  societies  affiliated  with  the  Walther 
League  an  educational  committee  offers  regular  and  detailed 
instructions  for  conducting  educational  meetings,  gatherings 
at  which  the  young  people,  under  the  direction  of  one  of  their 
associates  as  leader,  discuss  questions  of  importance  for  our 
Church  and  our  country. 

Gradually  the  realization  is  making  itself  felt  more  keenly 
that,  if  it  is  necessary  and  advisable  to  give  children  a  Chris- 
tian training  and  education  before  their  confirmation,  it  is 
at  least  just  as  imperative  to  have  this  influence  continued 
when  the  children  leave  the  elementary  schools.  For  this 
reason  the  Junior  Department  of  the  Walther  League  was 
organized,  which  concerns  itself  exclusively  with  the  welfare 
of  the  newly  confirmed  during  the  three  or  four  years  which 
usually  intervene  between  their  confirmation  and  their  en- 


438  THE  YOUNG  PEOPLE   IN   THE   MISSOURI  SYNOD. 

trance  into  the  senior  society.  This  work  has  been  attended 
with  rich  blessings;  but  it  is  of  such  vital  importance  that 
both  energetic  and  decisive  steps  be  taken  immediately  to 
awaken  in  the  young  people  of  these  critical  years  a  warm 
interest  in  the  work  of  the  Church  and  an  unhesitating  readi- 
ness to  bear  the  burdens  and  responsibilities  which  multiply 
as  the  years  roll  on. 

But  again  following  Luther,  who  held  that  pleasure  and 
enjoyment  were  just  as  necessary  for  young  people  as  food 
and  drink,  our  Church  has  kept  aloof  from  all  puritanical 
tendencies  which  seek  to  deny  the  young  people  that  which 
is  rightfully  theirs  —  an  opportunity  to  enjoy  the  years  of 
adolescence.  While  taking  a  firm  stand  against  all  encroach- 
ments of  worldliness,  our  pastors  have  been  happy  to  permit 
all  forms  of  sociability  which  do  not  militate  against  a  Chris- 
tian conscience.  School-buildings  have  been  equipped  with 
facilities  for  social  and  recreational  activities.  Halls  and 
auditoriums  have  been  built  to  afford  additional  opportunity 
for  enjoying  Christian  fellowship,  the  members  of  our  con- 
gregations realizing  that  while  this  work  does  not  lie  in  the 
field  of  the  Church's  most  essential  activity,  nevertheless  any 
measure  which  is  designed  to  keep  the  growing  youth  away 
from  the  too  frequent  temptations  of  the  present  day  can  only 
be  helpful  and  commendable. 

The  Walther  League  has  given  its  services  to  further 
Christian  love  and  fellowship  in  and  among  its  societies.  In 
the  local  societies  the  young  people  of  the  congregation  are 
brought  closer  together;  in  rallies  and  State  conventions 
they  are  given  opportunity  to  meet  fellow-Lutherans  from 
their  neighboring  congregations;  in  the  annual  national 
convention  they  unite  with  many  hundreds  of  young  Chris- 
tians from  practically  all  parts  of  our  country.  At  such 
gatherings  the  ties  of  Christian  fellowship  become  stronger; 
the  young  people  who  attend  are  reminded  of  their  personal 
duties  and  obligations;  they  are  shown  new  opportunities 
of  service  for  the  Church,  —  all  of  which  brings  encourage- 
ment and  inspiration,   and  goes  far  in  making  the  young 


THE  YOUNG  PEOPLE   IN   THE   MISSOURI   SYNOD.  lot) 

people  prepared  for  the  important  tasks  they  may  be  called 
upon  to  perform  in  the  future. 

Yes,  the  work  of  the  past  three-quarters   of  a   century 
directs  our  vision  to  the  future.     With  the  allurements  of 
worldliness  growing  stronger  as  the  world  goes  farther  and 
farther  from  its  God;    with  organized  secrecy  making  heavy 
and  continued  inroads  upon  our  Church;   with  the  statistical 
records  proving  that  the  powerful  forces  of  evil  every  year 
succeed  in   decoying   not  hundreds,   but   thousands   of   our 
young  men  and  women  away  from  their  altars,  our  Church 
must  be  brought  to   realize  more  fully   that  strenuous  and 
organized  efforts  must  be  instituted  immediately  to  preserve 
our  youth  true  to  Christ  and  to  secure  for  themselves  a  happy 
and  hopeful  future.     The  conviction  which  forces  itself  upon 
all  who  have  lent  to  the  work  among  the  young  people  even 
a  part  of  the  consideration  it  truly  deserves,  is  this :  We  must 
pray   more   whole-heartedly   and   more    incessantly   for   our 
young  people.     We   must   work   more   zealously    and   more 
energetically  to  counteract  the  baneful  influences  so  destruc- 
tive  in  these  days  of  growing  godlessness;    we   must  give 
more  cheerfully  and  more  enthusiastically  to  send  out  leaders 
who  with  divine  help  will  succeed  in  inspiring  our  young 
people  and  in  rallying  them  under  the  banner  of  the  Cross 
for  devoted  service  to  our  Church.    It  is  to  the  young  people 
that  we  look  for  the  Church  of  the  future,  and  it  is  to  the 
Church  of  to-day  that  the  Lord  looks  for  the  love  and  en- 
couragement which  the  Church  of  to-morrow  must  have  for 
the  proper  carrying  on  of  the  work  entrusted  to  it. 

May  God  grant  that  our  Church  will  ever  appreciate  its 
sacred  duty  towards  its  young  people;  and  may  our  young 
people  never  become  unmindful  of  the  heritage  of  the  faith 
invincible  that  in  these  latter  days  calls  them  to  the  defense 
of  our  altars. 


440  1839.    concokdia.    1889. 

1839.     Concordia.     1889. 

Prof.  Th.  Graebner,  St.  Louis,  Mo. 


The  Golden  Jubilee. 
1.  In  Perry  County. 

Thirty-three  years  ago,  on  a  day  in  June,  a  group  of  girls 
were  sitting  in  the  churchyard  at  Altenburg,  Perry  Co.,  Mo., 
weaving  garlands  out  of  foliage  and  gathering  and  tying 
into  wreaths  and  bouquets  flowers  gathered  from  the  country- 
side. It  was  the  evening  of  the  golden  jubilee  of  the  college 
that  had  been  built  through  the  labors  of  three  young  candi- 
dates of  theology  at  Altenburg  in  1839. 

On  the  following  day,  the  23d  of  June,  great  multitudes 
were  moving  from  every  direction  towards  the  church.  They 
came  on  foot  and  on  horseback,  in  farm-wagons  and  in 
coaches,  and  when  the  hour  of  service  was  at  hand,  the  wor- 
shipers filled  every  available  space  of  the  Altenburg  church. 
They  had  come  from  St.  Louis  and  Milwaukee,  from  Perry- 
ville,  Salem,  New  Wells,  and  Wittenberg.  The  ringing  of 
the  bells  ceased,  the  organ  preluded,  and  then,  supported  by 
a  brass  band,  led  the  worshipers  in  the  singing  of  "Nun 
jauchzt  dem  Herren,  alle  Welt."  A  former  pastor  of  the 
congregation,  Rev.  J.  F.  Koestering,  mounted  the  pulpit,  and 
after  a  prayer  ex  corde  discoursed  on  1  Pet.  2,  9.  In  the 
afternoon  Rev.  J.  A.  F.  Mueller,  of  Chester,  111.,  one  of  the 
few  survivors  of  those  who  first  enrolled  as  pupils  at  the 
opening  of  our  first  Concordia  addressed  the  multitude  on 
Rev.  3, 11. 

It  was  an  unforgettable  day  in  the  history  of  the  Perry 
County  settlement. 

2.  At  St.  Louis. 

The  celebration  in  St.  Louis,  like  that  at  Altenburg,  was 
necessarily  colored  by  the  coincidence  of  the  founding  of  the 
congregations  with  the  founding  of  the  college.  On  June  16 
chairs  had  been  placed  in  Trinity  Church  for  the  surviving 
charter  members  of  the  congregation :  Herman  Motz,  F.  W. 
Schuricht,  Michael  Schmidt,  and  Christian  Daeumer.     The 


1839.     CONCORDIA.     1880.  441 

beautiful  church,  which  was  later  destroyed  by  the  St.  Louis 
cyclone  (189(5),  was  crowded  to  the  doors  when  organist 
Kaeppel  preluded  the  "Holy,  holy,  holy  is  the  Lord  God  of 
Hosts." 

Rev.  E.  A.  Brauer,  then  sole  survivor  of  the  former  pastors 
of  Trinity,  preached  on  1  John  1,7. 

In  the  afternoon  a  joint  service  of  the  St.  Louis  congre- 
gations was  held  in  the  auditorium  of  the  old  Exposition 
Building.  The  choirs  of  Bethlehem  and  Trinity  and  the 
students'  chorus  of  Concordia  Seminary  were  massed  on  the 
stage.  Six  thousand  persons  intoned:  "Nun  lob',  mein' 
Seel',  den  Herren,"  and  none  that  heard  these  majestic 
strains  on  that  occasion  is  apt  to  forget  their  impressiveness 
while  life  lasts.  The  congregational  choirs  sang  the  "Gloria" 
from  Mozart's  Twelfth  Mass,  and  then  Prof.  M.  Guenther, 
who  had  been  a  witness  of  the  beginning  of  our  work  in 
St.  Louis,  delivered  the  first  address.  After  the  singing  of 
"Ein'  feste  Burg,"  Pastor  A.  Reinke,  of  Chicago,  delivered 
a  most  eloquent  sermon.  The  students  sang  the  "Hallelujah" 
from  Haendel's  The  Messiah. 

An  evening  service  was  held  in  Trinity  Church.  Repre- 
sentatives of  Christ  Church  Cathedral  (Episcopal),  whose 
hospitality  the  Saxon  immigrants  had  enjoyed  in  early  days, 
were  present  by  invitation.  The  church  was  richly  decorated 
and  illuminated.     Rev.  Henry  Birkner  spoke  on  Gen.  12,  2. 

On  the  following  Monday  the  festivities  continued.  At 
8  o'clock  in  the  morning  great  crowds  began  to  gather  at  the 
Soulard  Market  and  an  hour  later  were  organizing  into  an 
impressive  parade.  The  marchers  were  divided  into  six  sec- 
tions, each  headed  by  horsemen  draped  in  sashes  of  red, 
white,  and  blue,  and  wearing  silk  hats.  At  the  head  of  each 
division  was  a  brass  band.  The  first  section  was  composed 
of  the  members  of  the  St.  Louis  congregations,  the  clergy 
and  the  professors  riding  in  coaches.  They  were  followed  by 
the  children  of  Trinity  Church  and  their  teachers.  The  third 
section  was  composed  of  the  members  of  the  local  young 
men's  societies.  The  students  of  Concordia  Seminary  and 
pupils  of  the  Lutheran  High  School  followed  next.    The  fifth 


442  1839.    cOncordia.    1889. 

section  consisted  of  carriages  bearing  the  young  ladies  of  the 
St.  Louis  congregations.  The  sixth  and  last  division  was 
composed  of  the  families  of  the  voting  members,  also  in 
carriages. 

The  parade  marched  down  Ninth  St.  and  in  a  general 
southwesterly  direction  traversed  Broadway,  Ninth  St.,  and 
Utah  until  Concordia  Park  was  reached.  The  address  of  the 
day  was  delivered  by  Prof.  A.  L.  Graebner  in  the  German 
language.     Luther's  Battle-hymn  concluded  the  celebration. 

Of  those  who  attended  these  services  of  jubilee,  the  greater 
number  have  now  gone  to  their  long  home.  Of  pastors  who 
rode  at  the  head  of  the  procession  on  that  day  in  1889  the 
following  have  been  called  to  their  reward :  Geo.  Stoeckhardt, 
A.  F.  Hoppe,  M.  Martens,  J.  F.  Koestering,  W.  Achenbach, 
H.  Obermeyer,  O.  Hanser,  A.  Reinke,  A.  Schieferdecker, 
Prof.  K.  F.  H.  Lange,  Prof.  M.  Guenther,  and  Dr.  A.  L. 
Graebner.  There  are  still  living  Dr.  F.  Pieper,  Revs.  H. 
Birkner,   G.  Wangerin,   and   H.  Bartels. 

3.  At  Fort  Wayne,  Ind. 

The  celebration  at  Fort  Wayne,  Ind.,  on  June  25,  was  in 
more  than  one  respect  the  most  notable  of  all.  In  the  grove 
on  the  campus  of  Concordia  College  were  gathered  the  people 
of  our  local  congregations  and  a  great  number  of  visitors 
from  many  parts  of  the  Missouri  Synod.  Special  trains  had 
brought  delegations  from  St.  Louis  and  Chicago.  At  the 
morning  exercises  President  J.  P.  Beyer  of  Brooklyn,  N.  Y., 
addressed  the  gathered  hosts  on  Gal.  3,  5:  "He,  therefore, 
that  ministereth  to  you  the  Spirit,  and  worketh  miracles 
among  you,  doeth  He  it  by  the  works  of  the  Law  or  by  the 
hearing  of  faith?"  his  theme  being:  "The  Cause  of  Our 
Jubilee  To-day  and  a  Significant  Question."  In  the  after- 
noon Director  Andrew  Baepler  addressed  words  of  welcome 
to  the  alumni  of  the  Fort  Wayne  institution,  which  rang  out 
in  the  sentence :  "So  long  as  our  Concordia  will  remain  true 
to  her  purpose,  will  remain  a  nursery  of  the  true  Church,  so 
long  as  you  who  are  with  us  to-day  and  the  brethren  who, 
though  absent  in  the  body,  are  rejoicing  with  us  in  the  spirit, 


1839.    concordia.    1889.  443 

retain  their  love  to  their  and  our  divine  Redeemer,  —  so  long 
will  our  Concordia  continue  to  exist  and  perform  the  tasi 
God  has  given  her." 

The  next  speaker  was  Prof.  A.  L.  Graebner  of  St.  Louis. 
In  his  oration  faith,  hope,  and  charity  were  the  dominant 
thoughts.  The  fathers  of  our  synodical  work  and  the  humble 
circumstance  under  which  they  performed  their  task  of 
founding  a  soundly  Lutheran  body,  actuated  by  faith,  im- 
bued by  love,  and  sustained  by  an  abiding  hope,  were  char- 
acterized, and  the  mercies  of  God  extolled,  who  had  so  sig- 
nally blessed  their  labor.  "That  on  these  distant  western 
shores  while  the  shadows  of  the  world's  evening  are  length- 
ening, and  all  things  are  tending  towards  final  dissolution, 
God  would  build  through  their  service  in  Western  America, 
rather  let  me  say,  throughout  our  land  and  in  distant  coun- 
tries, an  Evangelical  Lutheran  Zion  of  such  grandeur  and 
glory,  in  which  great  numbers  of  evangelists  would  publish 
the  Word  of  Truth  in  all  its  purity,  simplicity,  and  power, 
and  with  such  visible  blessing  of  the  Almighty,  —  all  this 
surely  none  of  them  had  dared  to  hope,  none  had  dared  to 
expect.  Yet  there  are  those  living  to-day  who,  with  hearts 
filled  with  fervent  thanks  to  God,  have  seen  all  this  come  to 
pass,  have  witnessed  wonderful  growth  far  beyond  their 
powers  of  physical  vision.  Thus  has  God,  our  Lord,  not  only 
granted  wonderful  fulfilment,  but  has  immeasurably  exceeded 
the  expectations  of  the  founders." 

Director  Henry  Kaeppel  then  spoke  in  English,  his  ad- 
dress dwelling  mainly  on  the  growth  of  our  colleges  as  sym- 
bolizing the  material  and  spiritual  growth  of  the  organi- 
zation. 

A  letter  of  congratulation  was  read  from  President  H.  C. 
Schwan,  and  from  the  faculty  of  the  Gymnasium  at  Gera 
(Reuss,  Germany)  greetings  had  arrived,  addressed  to  Pastor 
Ottomar  Fuerbringer  of  Frankenmuth,  an  alumnus  of  the 
college  at  Gera  and  one  of  the  founders  of  the  college  in 
Perry  County. 

The  visitors  were  next  treated  to  what  appears  to  have 
been  a  highly  successful  evolution   of   Company  B   on   the 


444  1839.    concordia.    1889. 

campus,  and  then  the  visitors  inspected  the  new  college 
building. 

The  evening's  entertainment  took  place  down  town  in  the 
Academy  of  Music,  the  hall  being  crowded  to  the  doors. 
Teacher  Ungemach  directed  the  songs  of  the  student-body, 
and  after  an  address  of  welcome  by  Prof.  Crull,  Dr.  Henry 
Duemling  exhibited  a  series  of  stereopticon  views  illustrating 
the  history  of  the  Lutheran  Church  and  particularly  of  the 
Missouri  Synod.  As  each  picture  was  shown,  a  student  of 
the  college  recited  suitable  selections  in  prose  or  rhyme. 

The  second  day  of  the  celebration  was  given  over  to 
a  reunion  of  old  Concordians.  It  was  undoubtedly  one  of 
the  most  representative  social  gatherings  that  has  taken  place 
in  the  history  of  our  Synod.  In  the  morning  session  the  weal 
and  woe  of  the  institution  was  discussed,  and  various  reso- 
lutions regarding  the  future  expansion  of  the  work  were 
adopted.  Two  nines  selected  from  the  old  Concordians 
played  a  game  of  baseball  in  the  afternoon  with  the  rather 
disgraceful  score  of  29  to  32.  For  the  evening  celebration 
a  modest  banquet  had  been  prepared  in  the  dining-hall.  The 
gathering  was  one  never  to  be  forgotten  by  those  who  at- 
tended. Speeches,  declamations,  musical  numbers  followed 
one  another  without  interruption,  and  from  the  description 
before  us  it  is  evident  that  a  spirit  of  utmost  cordiality  pre- 
vailed. Prof.  Graebner  had  been  instructed  to  compose  an 
address  of  congratulation  to  Pastor  Fuerbringer,  which  was 
signed  by  all  present.  Scores  of  congratulatory  letters  and 
telegrams  were  read  by  Pastor  Sauer.  A  collection  was  taken 
for  the  benefit  of  the  institution.  For  each  decennium  of  the 
college  a  speaker  had  been  appointed,  President  Beyer  dwell- 
ing on  the  memories  of  the  first,  Pastor  Reinke  on  the  second, 
Pastor  Succop  on  the  third,  Pastor  F.  Wambsganss  on  the 
fourth,  and  Pastor  Zorn  on  the  fifth.  Prof.  Stoeckhardt  was 
called  upon  for  a  Latin  speech.  Among  the  churchmen  who 
had  come  from  Connecticut  and  San  Francisco  and  points 
between  were  the  following  alumni :  A.  Baepler,  J.  P.  Beyer, 
H.  Birkner,  F.  Brand,  Alb.  Brauer,  F.  Brauer,  Th.  Brohm, 
A,  Crull,  H.  Feth,  C.  Frank,  L.  Fuerbringer,  A.  Graebner, 


1839.    concordia.    1889.  445 

Th.  Gross,  E.  Hamann,  O.  Hattstaedt,  R.  Heintze,  J.  A. 
Huegli,  H.  Kaeppel,  W.  Kohn,  L.  Lochner,  J.  H.  Niemann, 
A.  Reinke,  C.  C.  Schmidt,  W.  Schoenfeld,  O.  Siemon,  Chr. 
Sihler,  J.  Streckfuss,  H.  H.  Succop,  L.  Wagner,  J.  Wefel, 
H.  Weseloh,  L.  Wessel ;  also  Rector  G.  Schick,  Prof.  Zucker, 
Prof.  F.  Pieper,  Prof.  Stoeckhardt,  Dr.  H.  Duemling  Prof.  C. 
Huth,  Rev.  C.  Eissfeldt,  and  Dir.  E.  Bohm. 

The  dominant  thought  of  the  celebration  may  be  summed 
up  in  Director  Kaeppel's  peroration,  which  may  also  serve  as 
the  close  of  this  chapter :  — 

"O  then,  let  us  this  day,  with  thanks  to  God,  remember 
the  grand  faith  and  love  of  those  men  who,  fifty  years  ago, 
in  Perry  County's  wilds,  planted  our  college  amid  so  much 
of  discouragement  and  toil.  Let  us  this  day  remember  the 
sacrificing  faith  of  those  poor  Lutheran  pioneers  whose  pre- 
cious mites  were  willingly  tendered  to  promote  this  work  of 
the  Lord.  Let  us  this  day  remember  the  painstaking  faith 
and  love  of  those  who  have  occupied  the  teachers'  chairs  of 
our  institution,  and  spent  their  days  in  untiring  labor  for 
the  furtherance  of  its  pupils.  Let  us  this  day  remember  the 
prayerful  faith  and  love  of  the  men  whom  the  Lord  has  placed 
at  the  head  of  our  Synod,  and  whose  unceasing  care  and  wise 
counsel  has  never  been  wanting.  And  last,  but  not  least,  let 
us  this  day  remember  the  constant  faith  and  love  of  all  dear 
Lutheran  souls  whose  hearts  have  always  responded  to  the 
cry  for  help,  and  whose  hands  have  ever  been  ready  to  ad- 
minister aid.  Yea,  glory  be  to  the  name  of  the  everlasting 
God  for  all  the  Christian  faith  and  love  which  He  has 
graciously  brought  to  light  in  the  planting,  growth,  and 
prosperity  of  our  Concordia  College! 

"But  all  this  shall  not  exhaust  the  measure  of  our  duty. 
A  higher  praise  than  all  others  is  when  we  feel  the  obligation 
and,  as  God  shall  give  us  ability,  endeavor  to  fulfil  it,  to  be 
faithful  to  the  trust  which  has  thus  graciously  been  bestowed 
upon  us  by  the  Lord  our  God's  love  and  kindness  through 
Christian  faith  and  love,  and  to  hand  it  down  yet  more  en- 
nobled and  enlarged  to  those  who  are  to  follow  us. 

"Therefore,  my  fathers  and  brethren,  let  us  ever  keep  in 


446  CHARITABLE  ACTIVITIES   OF  MISSOURI  SYNOD. 

mind  the  love  and  kindness  of  the  Lord,  our  God ;  let  us  ever 
remember  the  Christian  faith  and  love  which  has  built  up 
this  house  of  God,  that  we  may  ever  have  a  warm  heart  and 
an  open  hand  for  our  blessed  alma  mater. 

"And  may  He,  the  everlasting  and  almighty  God,  ever 
hold  His  protecting  hand  over  our  beloved  Concordia  College. 
May  He  bless  its  teachers  and  its  pupils.  May  He  bless  our 
dear  Synod  and  all  its  parishes.  May  He  bless  this  good  city, 
Fort  Wayne.  May  He  bless  our  country  and  our  Government. 
May  He,  finally  bless  this  day's  celebration,  so  that  our 
faith  may  be  strengthened,  our  love  inflamed,  and  our  hope 
quickened. 

"Glory,  praise,  thanks,  and  honor  be  unto  His  holy  name 
now  and  forever.     Amen!     Hallelujah!     Amen!" 


The  Charitable  Activities  of  the  Missouri 
Synod. 

Rev.  F.  W.  Herzberger,  St.  Louis,  Mo. 

In  no  boastful  spirit  do  we  review  for  this  jubilee  volume 
the  manifold  and  wide-spread  charitable  activities  of  our 
much -maligned  Missouri  Synod.  Humbly  and  gratefully 
would  we  give  all  glory  to  God  for  the  rich  and  undeserved 
blessings  He  has  showered  and  continues  to  shower  on  our 
beloved  Synod's  multitudinous  labor  of  love.  Yes,  Missouri 
is  much  maligned  for  her  uncompromising  Biblical  position 
in  doctrine  and  practise.  But  to  charge  her  with  "dead" 
orthodoxy  is  a  cruel  slander.  Sham  orthodoxy,  indeed,  is 
dead  and  void  of  all  true  charity.  But  true  Biblical  ortho- 
doxy is  always  full  of  spiritual  life,  full  of  missionary  zeal, 
full  of  unfeigned  helpful,  compassionate  love,  for  it  is  the 
work  of  God's  Holy  Spirit  in  the  hearts  of  His  believing 
children.  Sincerely,  reverently  do  we  say  it:  By  the  grace 
of  God  Missouri  is  what  she  is,  and  the  grace  He  bestowed 
upon  her  fathers  and  her  children  throughout  the  past 
seventy-five  years  has  not  been  in  vain.     By  His  grace,  His 


CHARITABLE  ACTIVITIES   OF   MISSOURI   SYNOD.  447 

divine  grace  alone,  Missouri's  faith  is  no  dead  historical  faith, 
but  the  faith  that  worheih  by  love.  Missouri  contVssrs  in  ihe 
words  of  Luther  with  the  Fourth  Article'  of  the  Formula  of 
Concord,  treating-  of  good  works:  "Faith  is  a  divine  work  in 
us,  that  changes  us  and  regenerates  us  of  God,  and  puts  to 
death  the  old  Adam,  makes  us  entirely  different  men  in  heart, 
spirit,  mind,  and  all  powers,  and  brings  with  it  the  Holy 
Ghost.  Oh,  it  is  a  living,  busy,  active,  powerful  thing  that 
we  have  in  faith,  so  that  it  is  impossible  for  it  not  to  do  good 
without  ceasing."    . 

It  is  true,  Missouri's  cKaritable  enterprises  have  never 
caused  any  stir  in  the  public  press.  She  does  not  number 
any  oil  kings  or  steel  magnates  among  her  members  who  with 
one  stroke  of  their  opulent  pen  can  bequeath  millions  to  her 
benevolent  institutions.  But  then,  true  charity  is  not  quanti- 
tative, but  qualitative  in  character!  The  two  mites  of  the 
poor  widow,  given  out  of  a  devout  and  grateful  heart  (Mark 
12,  42>,  find  the  loving  approbation  of  our  Savior;  the  large 
sums  contributed  by  the  pompous  rich  to  the  Temple's 
treasury  remain  unblessed.  Missouri  has  always  stressed 
qualitative  charity!  As  her  doctrinal  position  conforms 
strictly  to  God's  sacred  Word,  so  her  benevolences  are  con- 
ducted strictly  according  to  Biblical  lines.  Their  motives 
must  be  evangelical,  not  flowing  from  fear  of  God's  wrath  or 
from  any  meritorious  self-seeking  spirit,  but  from  grateful 
love  to  the  Redeemer.  2  Cor.  5, 14. 15.  Again,  the  measures 
used  for  raising  the  required  charitable  funds  must  be  ac- 
cording to  the  Scriptures.  Gifts  must  be  voluntary  gifts  of 
love,  as  Paul  declares  2  Cor.  9,  7 :  "Every  man  according  as 
he  purposeth  in  his  heart,  so  let  him  give;  not  grudgingly, 
or  of  necessity;    for  God  loveth  a  cheerful  giver." 

Another  noteworthy  fact  in  the  charitable  activities  of  the 
much-maligned  orthodox  Missouri  Synod  is  the  wonderful 
growth  of  her  benevolences.  The  older  generation  of  her 
members  came  chiefly  from  Germany,  where  the  state  sup- 
ported the  ministry  and  also  looked  after  the  poor,  the  sick 
and  needy  in  its  charity  institutions.  Here  in  America  these 
thousands  of  immigrants  had  first  to  learn  and  acquire  the 


448  CHARITABLE  ACTIVITIES   OF  MISSOURI  SYNOD. 

grace  of  giving  for  the  Gospel  ministry  and  all  kinds  of 
charities.  And  they  did  learn  it  under  Missouri's  faithful 
preaching  of  the  old,  old  Gospel-faith  that  worketh  by  love. 
Indeed,  we  venture  to  say  that  no  other  Protestant  Church 
so  stresses,  on  the  one  hand,  the  doctrine  of  salvation  by  pure 
and  free  grace  and,  on  the  other  hand,  takes  such  pains 
officially  to  inculcate  upon  its  ministers  and  lay  people  the 
principles  of  true  Christian  charity,  as  does  Missouri.  Wit- 
ness the  official  text-book  on  pastoral  theology  used  in  its 
seminaries,  which  was  compiled  by  her  foremost  teacher  and 
founder,  the  sainted  Dr.  C.  F.  W.  Walther,  and  which  teaches 
in  its  35th  paragraph :  "Although  a  pastor  has  chiefly  to  care 
for  the  spiritual  wants  of  his  congregational  members,  still 
the  care  for  the  bodily  welfare,  especially  for  the  necessities 
of  life  among  the  poor,  the  sick,  the  widows,  the  orphans, 
the  infirm  and  needy  and  aged,  also  belongs  to  the  sphere  of 
his  ministerial  duties.  Gal.  2,  9.  10.  Compare  Acts  6,  Iff.; 
11,30;  12,25;  24,17;  Eom.  12, 8. 13;  James  1,27;  1  Tim. 
5, 10;  1  Thess.  4, 11. 12."  And  in  his  epoch-making  work  on 
the  formation  and  conduct  of  Lutheran  congregations,  bearing 
the  title :  Die  rechte  Gestalt  einer  vom  Staate  unabhaengigen 
Evangelisch-Lutherischen  Ortsgemeinde  (The  True  Character 
of  a  Local  Evangelical  Lutheran  Congregation,  Independent 
of  the  State),  the  venerable  Doctor  instructs  the  laity  in  the 
34th  paragraph:  "Likewise  the  congregation  shall  care  for 
the  nourishment,  clothing,  housing,  and  all  necessary  wants 
of  the  poor,  widows,  orphans,  aged,  invalids,  who  are  unable 
to  support  themselves  or  have  no  relatives  who  are  in  duty 
bound  to  do  so.  (2  Thess.  3, 11. 12;  1  Tim.  5, 16.  Compare 
1  John  3,  17;  Matt.  25,  35.  36.  40.  42.  43.  45;  James  1,  27.) 
Also  in  calamities  caused  by  fire,  famine,  dearth,  robbery,  etc., 
the  congregation  is  to  help  the  sufferers  (2  Cor.  8,  13.  14; 
Rom.  12, 15 ;  1  Cor.  12,  26 :  'And  whether  one  member  suffer, 
all  the  members  suffer  with  it;  or  one  member  be  honored, 
all  the  members  rejoice  with  it'),  in  order  that  no  brother 
or  sister  be  tempted,  in  shame  of  the  Gospel,  to  appeal  for 
charity  to  those  that  are  without  or  even  to  join  with  them 
in  secret  organizations  which  make  the  purpose  of  mutual  aid 


CHARITABLE  ACTIVITIES  OF  MISSOURI  SYNOD.  449 

their  deceptive  trap.  1  Thess.  4, 11. 12.  For  this  reason  the 
congregation  should  appoint  charity  officers.    Acts  G,  1 — 7." 

It  will  be  noticed  that  the  sainted  Doctor  in  both  text- 
books bases  his  instruction  on  proof-passages  of  the  Bible. 
Such  Scriptural  instruction  was  bound  to  bring  forth  blessed 
and  abundant  fruit.  Even  in  the  early  days  of  their 
struggling  poverty  Missouri's  congregations  learned  to  give 
and  to  give  liberally  both  for  the  spreading  of  the  Kingdom 
and  the  alleviation  of  bodily  distress.  Widows  and  orphans 
were  tenderly  cared  for,  and  the  aged  and  infirm  provided 
with  kindly  support.  Where  fire  or  flood,  or  drought  or 
tornadoes,  or  the  yellow  fever  caused  wide-spread  suffering, 
Missouri's  Christians  hastened  to  the  rescue  of  their  afflicted 
brethren.  As  the  congregations  waxed  stronger,  growing  in 
numbers,  and  in  membership,  and  also  in  material  wealth, 
they  also,  by  the  grace  of  God,  increased  in  knowledge  and  in 
love  and  the  performance  of  all  charitable  deeds.  Most  gladly 
would  we  here  bring  a  complete  statistical  report  of  the  funds 
given  by  Missouri's  Christians  for  charitable  purposes  during 
the  seventy-five  years  of  their  Synod's  existence,  but  that  is 
impossible  for  two  reasons.  In  the  first  place,  Synod  did  not 
begin  to  publish  a  Statistical  Year-Booh  that  recorded  also 
its  benevolences  till  the  year  1885.  Its  first  Year-Booh,  pub- 
lished a  year  earlier  by  the  sainted  Prof.  Guenther,  contains 
no  list  of  Synod's  charities.  In  the  second  place,  even  the 
figures  in  the  successive  Year-Boohs  are  incomplete;  for  there 
are  many  private  charity  organizations  within  the  bounds  of 
Synod  that  do  not  send  their  funds  to  the  different  synodical 
District  treasurers  and  of  which  therefore  the  Year-Booh 
brings  no  report.  But  incomplete  as  the  figures  are,  they 
speak  an  eloquent  language  for  all  who  love  our  Lutheran 
Zion. 

Broadly  speaking,  the  charities  of  Synod  fall  into  two 
general  classes:  1)  those  fostered  and  supervised  directly  by 
Synod;  2)  those  fostered  and  supervised  by  private  organiza- 
tions within  the  bounds  of  Synod.  In  our  brief  review  of 
these  charities  we  state  the  figures  as  printed  in  Synod's 
Year-Boohs  from  1891  to  1920  (during  the  last  thirty  years), 

EBENEZER.  29 


450  CHARITABLE  ACTIVITIES   OF  MISSOURI  SYNOD. 

and  as  we  were  able  to  gather  them  from  the  official  reports 
of  the  various  private  organizations. 

First  and  oldest  among  Class  A  of  Synod's  charities  is 
her  support  of  invalid  pastors,  parochial  teachers,  professors, 
and  their  widows  and  orphans.  When  the  Lutheraner  became 
Synod's  official  organ,  its  very  first  number,  of  September  8, 
1847,  reports  a  gift  for  the  sainted  Pastor  Buerger's  widow 
amounting  to  $40,  contributed  by  members  of  a  few  congre- 
gations. In  the  course  of  years  the  number  of  invalid  pastors 
and  teachers,  their  widows  and  orphans,  steadily  increased, 
making  greater  funds  and  a  better  system  for  their  support 
necessary.  Hence  Synod  at  its  delegate  session  in  Milwaukee 
in  1917  created  a  General  Board  of  Support  which  in  1920 
cared  for  the  wants  of  102  pastors,  33  teachers,  111  wives  of 
pastors  and  teachers,  188  pastors'  widows,  65  teachers'  widows, 
and  375  children  below  the  age  of  sixteen.  The  amount  paid 
these  beneficiaries  in  1920  totaled  $107,160.  From  1891  to 
1920  contributions  total  $1,059,034.98. 

This  Delegate  Synod  at  Milwaukee  has  become  historic, 
for  in  it  the  newly  formed  Lutheran  Laymen's  League  (the 
L.  L.  L.),  composed  of  prominent  and  charitable  lay  members, 
made  Synod  a  jubilee  present  of  $100,000  to  cover  the  deficit 
in  its  general  treasury,  and  it  is  now  engaged  in  raising  an 
endowment  fund  of  three  million  dollars  for  the  support  of 
Synod's  invalid  pastors,  their  widows  and  orphans. 

Indigent  Students.  In  these  materialistic,  and  degenerate 
days  Missouri,  in  contrast  to  other  Protestant  church-bodies, 
still  retains  her  flourishing  colleges  and  seminaries  filled  with 
students  destined  for  the  holy  ministry  or  the  parochial 
school  teacher's  profession.  What  is  the  reason  ?  The  answer 
is  to  be  found  in  her  faith  that  worketh  by  love.  She  early 
provided  for  the  maintenance  at  her  colleges  of  gifted,  but 
indigent  students.  Many  of  her  older  congregations  can  look 
upon  numbers  of  pious  pastors  and  teachers  they  helped  to 
support  at  college  and  who  now  are  gathering  rich  sheaves  in 
the  Lord's  harvest  fields.  Individual  Ladies'  Societies,  Young 
Men's  and  Young  Women's  Societies  early  took  up  the  same 
blessed  work.     The  sainted  Pastor  Buenger  of  St.  Louis  was 


CHARITABLE  ACTIVITIES   OF  MISSOURI  SYNOD.  451 

the  first  to  found  a  Young  Men's  Society  for  the  purpose, 
and  "Old  Trinity,"  the  "Saxon"  mother  congregation  of 
St.  Louis,  has  a  noble  record  to  cherish  and  sustain.  In  1920, 
about  400  students  were  supported  at  Missouri's  educational 
institutions  at  an  outlay  of  $64,304.22.  From  1898  to  1920 
contributions  totaled  $910,274.22. 

Immigrants.  In  the  great  flood  of  German  immigration 
that  came  to  our  shores  after  the  Civil  War,  there  were  many 
Lutherans  who,  being  ignorant  of  the  language  and  ways  of 
our  country,  fell  an  easy  prey  to  the  money-sharks  and  swind- 
lers that  infested  the  harbors  of  New  York  and  Baltimore  in 
those  days.  Then  it  was  that  the  sainted  Kev.  Stephen  Keyl 
founded  our  Immigrant  Mission  at  New  York  in  1868,  which 
Synod  took  over  in  the  early  seventies,  purchasing  later  its 
far-famed  "Pilgerhaus"  at  No.  8  State  St.,  in  which  thou- 
sands of  immigrants  found  secure  lodging,  and  from  which 
they  could  be  safely  sent  on  to  their  ultimate  destination. 
From  1870  to  1883  Pastor  Keyl  cared  for  27,000  immigrants, 
found  work  for  1,042  and  lent  newcomers  $47,252,  all  but 
$5,000  being  finally  paid  back.  When  the  United  States 
Government  took  over  the  care  and  the  forwarding  of  immi- 
grants direct  from  Ellis  Island,  our  "Pilgerhaus"  had  to  close 
its  doors  after  harboring  at  the  outbreak  of  the  World  War 
over  3,000  refugees  and  German  seamen.  The  house  was  sold 
for  a  goodly  sum  in  1917  and  the  money  deposited  with  our 
Lutheran  Immigrant  Society,  Incorporated,  New  York,  which 
is  to  use  the  funds  for  Immigrant  and  Seamen's  Missions  as 
the  exigencies  demand.  At  the  1920  Delegate  Synod  this 
Society  reported  $2,780.90  given  outright  for  charity,  loans 
amounting  to  $1,281.42,  and  the  receipt  and  disbursement  of 
$97,104.50  for  various  purposes.  From  1891  to  1920  the  dona- 
tions direct  amounted  to  $52,811.96. 

General  Relief  Board.  Sufferers  from  fire,  flood,  and 
other  catastrophes  received  assistance  to  the  amount  of 
$21,410.94  during  the  years  1917  to  1920  from  our  Board  of 
General  Relief. 

Red  Cross.  According  to  our  official  statistician,  the 
Rev.  E,  Eckhardt,  our  Missouri  congregations  contributed 


452  CHARITABLE  ACTIVITIES   OF  MISSOURI  SYNOD. 

$1,265,000  to  the  Eed  Cross  during  the  calamitous  World 
War.  How  many  unrecorded  additional  sums,  running  into 
tens  of  thousands,  were  donated  to  this  charity  by  our 
Lutheran  business  men  in  their  local  communities,  will  never 
be  known. 

Overseas  Charities.  The  appalling  distress  caused  by  the 
terrible  World  War  in  famine-stricken  Central  Europe  called 
early,  and  still  calls,  for  generous  relief  on  the  part  of  our 
American  Christians.  Our  American  Lutheran  Board  for 
Relief  in  Europe,  composed  of  a  General  Board,  with  sub- 
committees for  Alsace,  Germany,  and  Poland,  reports  through 
its  Manager  and  Treasurer,  the  Rev.  O.  H.  Restin,  for  1919 
and  1920  the  sum  of  $309,586.51. 

China  Relief.  Acting  promptly  on  the  fervid  appeal 
issued  in  the  Lutheran  Witness  and  later  in  the  Lutheraner 
by  our  Director  of  Foreign  Missions,  the  Rev.  E.  Brand,  our 
Christians  have  contributed  the  sum  of  $15,928.69  from 
January  3  to  June  1,  1921,  for  relieving  the  fearful  famine 
in  China. 

Charitable  Legacies.  The  legacy  fund  of  Synod,  mainly 
for  the  support  of  pastors'  widows  and  orphans  and  indigent 
students,  shows  a  total  of  $87,379.90  in  the  report  of  the 
recent  Delegate  Synod  at  Detroit.  Legacies  received  in  1920 
amount  to  $40,700.06.  Since  1904  this  treasury  received 
$682,043. 

We  now  come  to  Class  B  of  the  charitable  activities  — 
the  private  charity  organizations  within  the  bounds  of  our 
beloved  Synod.  First  and  foremost  among  the  numerous 
charity  institutions  founded  and  fostered  by  these  zealous 
societies,  the  Lutheran  Hospital  at  St.  Louis  deserves  our 
notice.  It  was  founded  by  the  sainted  Pastor  F.  Buenger  on 
December  1,  1858,  being  the  first  Protestant  hospital  erected 
in  St.  Louis.  It  started  on  its  career  in  two  little  rooms  in 
the  house  of  Mr.  Ed.  Bertram,  and  its  first  patient  was 
a  Mormon  invalid.  On  its  sixtieth  anniversary  the  hospital 
published  a  richly  illustrated  volume  telling  us  that  during 
the  fiscal  year  ending  September  1918,  it  numbered  61  beds 
in  its  different  wards  and  27  beds  in  well-furnished  private 


CHARITABLE  ACTIVITIES   OF  MISSOURI  SYNOD.  453 

rooms.  It  employed  47  nurses,  took  care  of  1,421  patients, 
and  its  doctors  performed  1,043  operations.  As  it  was  the 
first  hospital  established  in  our  midst,  so  our  first  training- 
school  for  Lutheran  nurses  was  founded  within  its  walls  on 
October  11,  1898,  by  its  energetic  superintendent,  Mrs.  Louise 
Krauss-Ament.  Up  to  1918  the  school  has  graduated  202 
scientifically  trained  nurses,  whose  reputation  is  of  the 
highest.  Encouraged  by  the  evident  success  of  the  St.  Louis 
Christians  with  their  well-conducted  hospital,  other  Lutheran 
centers  erected  similar  institutions  in  their  midst.  Brook- 
lyn, K  Y.,  followed  in  1881 ;  Cleveland  in  1896,  Mankato, 
Minn.  (Synodical  Conference),  in  the  same  year;  Spring- 
field, 111.,  in  1897;  Sioux  City,  Iowa,  in  1902;  Fort  Wayne, 
Ind.,  in  1903;  St.  Paul,  Minn.  (Synodical  Conference),  in 
1913 ;  Beatrice,  Nebr.,  in  the  same  year ;  Hampton,  Iowa,  in 
1914;  York,  Nebr.,  in  the  same  year.  The  total  value  of  these 
institutions  runs  up  to  $1,243,000.  The  well-known  Sani- 
tarium for  tubercular  patients  at  Wheat  Ridge,  near  Denver, 
Colo.,  was  founded  in  1905  and  cared  for  88  patients  in  1920. 
The  Walther  League  and  other  friends  of  this  institution, 
in  1921,  erected  a  hospital  pavilion  at  a  cost  of  $225,000.  The 
sanitarium  for  nervous  disorders  at  Hot  Springs,  S.  Dak.,  was 
bought  by  our  Lutherans  for  $200,000  and  cared  for  608 
patients  in  1920.  The  newly  established  Convalescent  Home 
in  St.  Louis  for  invalid  women  and  girls  cost  $20,000  and 
reports  20  inmates. 

Orphanages.  As  the  sainted  Buenger  was  the  first  to  es- 
tablish a  Lutheran  hospital,  so  he  established  the  first  orphan 
home  within  the  bounds  of  our  Synod.  It  was  founded  in 
1868,  in  a  little  log  cabin  on  a  forty-acre  tract  at  Des 
Peres,  Mo.,  fourteen  miles  west  of  St.  Louis.  In  1918  the 
Home  celebrated  its  golden  anniversary,  and  from  the  jubilee 
issue  of  its  official  organ,  the  Kranken-  und  Waisenfreund, 
we  learn  that  the  Home  during  its  existence  till  then  cared 
for  1,189  children;  80  children  were  baptized,  and  377  were 
confirmed.  Seven  of  the  orphan  boys  have  entered  the  ser- 
vice of  the  Church  as  pastors  or  schoolteachers.  The  Home 
is  now  valued  at  $100,000.    Other  orphan  homes  were  estab- 


454  CHABITABLE  ACTIVITIES   OF  MISSOURI  SYNOD. 

lished  at  the  following  places:  at  West  Roxbury,  Mass.,  in 
1870 ;  at  Addison,  HI.,  in  1873 ;  at  New  Orleans,  La.,  in  1881 ; 
at  Marwood,  Pa.,  in  1883;  at  Indianapolis,  Ind.,  in  1883;  at 
Fort  Wadsworth,  K  Y.,  in  1886 ;  at  Baltimore,  Md.,  in  1893. 
These  eight  orphanages  have  harbored  a  total  of  4,398  chil- 
dren, and  at  present  are  caring  for  638  poor  orphans.  Their 
total  property  value  amounts  to  $539,800. 

Home-Finding  Societies.  The  blessed  work  of  saving  de- 
pendent and  neglected  children  is  not  confined  to  the  orphan- 
ages within  our  midst.  Hand  in  hand  with  them  our  home- 
finding  societies  are  carrying  on  the  same  glorious  rescue 
work.  In  1896  the  first  home-finding  society  was  founded  at 
Wauwatosa,  Wis.,  by  the  Rev.  Carl  Eissfeldt.  Other  societies 
soon  followed :  Bay  City,  Mich.,  in  1900 ;  Fort  Wayne,  Ind., 
Fort  Dodge,  Iowa,  and  St.  Paul,  Minn.,  in  1901 ;  Peoria,  111., 
and  Winfield,  Kans.,  in  1902;  St.  Louis,  Mo.,  in  1903;  Buf- 
falo, N.  Y.,  in  1905.  Fremont,  Nebr.,  originally  founded  as 
an  orphanage  in  1892,  is  now  doing  home-finding  work. 
Since  their  organization  these  ten  societies  have  placed  5,059 
homeless  children  into  Lutheran  families  either  for  adoption 
or  for  education  and  training  until  their  maturity.  The 
value  of  their  property  represents  a  total  of  $160,000. 

Institutions  for  defective  children.  In  the  Lutheraner  of 
the  15th  of  September,  1873,  the  sainted  Rev.  G.  Speckhard 
published  a  burning  appeal  in  behalf  of  the  unfortunate  deaf- 
mute  children  living  in  our  midst  without  being  instructed 
in  the  consoling  truths  of  Christ's  saving  Gospel.  The  Luthe- 
raner at  the  same  time  carried  the  announcement  of  the  open- 
ing of  the  Deaf-mute  Institute  at  Royal  Oak,  near  Detroit, 
Mich.,  of  which  the  sainted  Speckhard  became  the  teacher 
and  director.  This  blessed  school  is  still  in  existence,  now 
situated  within  the  confines  of  the  city  of  Detroit,  and  to  it 
we  owe  the  final  establishment  of  our  wide-spread  deaf-mute 
mission  with  its  12  missionaries,  9  organized  congregations, 
and  63  preaching-places.  The  present  enrolment  of  the  school 
is  35  pupils,  and  its  property  is  valued  at  $60,000.  Besides 
caring  for  the  deaf-mute  children,  our  charitable  Christians 
have   also  provided   a   school   and  home   for   feeble-minded 


CHARITABLE  ACTIVITIES  OF  MISSOURI  SYNOD.  455 

and  epileptic  children.  This  school  is  situated  in  romantic 
Watertown,  Wis.,  and  was  originally  founded  in  1903  by  our 
Various  home-finding  societies,  which  were  early  burdened 
with  the  care  of  these  unfortunates.  The  school  at  present 
numbers  45  children,  and  its  fine  property  is  quoted  at 
$215,000. 

Manual  Training-School  and  Industrial  School.  In  1910 
our  Lutheran  churches  at  Chicago,  111.,  took  over  the  old 
Teachers'  Seminary  at  Addison,  111.,  and  turned  it  into 
a  manual  training-school  for  boys  and  an  industrial  school 
for  girls.  Its  efficient  superintendent,  the  Rev.  H.  C.  Jaus, 
reports  that  in  1920  this  institution  took  care  of  125  children, 
53  girls  and  72  boys.  Most  of  these  children  are  committed 
to  this  school  by  the  County  Court  of  Cook  County.  Its 
maintenance  last  year  cost  $26,651.09. 

Hospices.  Providing  a  safe  and  homelike  shelter  in  our 
large  industrial  centers  to  which  so  many  inexperienced 
young  Lutherans  come  from  our  rural  districts  is  a  new 
phase  of  charity  work  to  which  our  zealous  Walther  League 
is  dedicated.  There  are  five  such  hospices  at  present  with 
a  valuation  of  $76,400.  But  this  work  has  been  fully  de- 
scribed in  a  separate  article. 

Homes  for  the  Aged.  Brooklyn,  N.  Y.,  heads  the  list  of 
homes  for  our  aged  and  often  forsaken  Christians.  Its  home 
was  established  in  1875.  Other  homes  are  at  Arlington 
Heights,  111.,  and  Monroe,  Mich.,  in  1892;  Marwood,  Pa.,  in 
1883;  Baltimore,  Md.,  in  1893;  Wauwatosa,  Wis.,  and 
St.  Louis,  Mo.,  in  1906;  Buffalo,  K  Y.,  in  1911.  These  insti- 
tutions number  378  inmates  and  reveal  property  holdings 
valued  at  $413,493. 

The  total  of  charitable  institutions  within  the  Missouri 
Synod  is  14  hospitals,  9  orphanages,  13  home-finding  societies, 
3  educational  institutions  and  5  hospices.  The  donations  re- 
ported for  these  institutions  alone  from  1891  to  1920  amount 
to  $2,858,239.15.  To  the  educational  institutions  listed  in 
the  Year-Booh  of  1920  we  must  add  the  School  for  Lutheran 
Deaconesses  established  by  the  Charity  Conference  —  founded 
1904  —  of  the  Synodical  Conference  at  Fort  Wayne,  Ind.,  in 


456  PUBLICITY  WORK  IN  THE  MISSOURI  SYNOD. 

1919. .  Its  newly  opened  Mother-house  cost  $18,000.  The  esti- 
mated value  of  the  various  charitable  institutions  is  given 
at  $3,366,693,  not  adding  the  Mother-house  at  Fort  Wayne. 
Disbursements  during  1920  amounted  to  $1,070,952.20. 


Publicity  Work  in  the  Missouri  Synod. 

Rev.  Paul  Lindemann,  St.  Paul,  Minn. 

The  missionary  command  which  Christ  has  given  to  His 
Church,  as  the  custodian  of  His  truth,  demands  that  every 
means  be  employed  to  bring  the  wondrous  tidings  of  salva- 
tion to  the  attention  of  men.  The  great  spiritual  treasures 
that  Christians  enjoy  are  not  to  be  selfishly  guarded  for 
private  personal  use,  but  are  to  be  heralded  out  into  a  dying 
world  that  men  might  be  saved.  The  light  of  truth  is  not 
to  be  kept  under  a  bushel.  The  attitude  of  the  Church  is 
not  to  be  one  of  passive  receptivity,  but  of  aggressive  activity 
and  solicitation.  The  Church  is  to  go  out  into  the  highways 
and  byways  and  by  insistent  presentation  of  the  cause  of  the 
Lord  compel  the  spiritually  diffident  bystander  to  come  in. 
The  Church's  light  is  to  burn  with  undimmed  radiance  in 
a  sin-darkened  world.  It  is  to  be  as  conspicuous  as  a  city 
set  upon  a  hill.  A  policy  of  aggressive  publicity  of  what  it 
stands  for  and  what  it  has  to  offer  is,  on  the  part  of  the 
Church,  not  only  in  harmony  with  the  missionary  precepts 
of  Jesus  Christ,  but  a  positive  necessity  if  the  Gospel  is  to 
exert  the  greatest  possible  influence.  As  a  matter  of  fact, 
the  missionary  opportunities  of  the  Church  will  never  be 
fully  realized,  and  its  blessed  influence  never  fully  exerted 
unless  the  Church  uses  every  possible  means  to  bring  its  life- 
giving  message  to  the  attention  of  a  disinterested  world. 

The  founders  of  our  Synod  were  mindful  of  this  fact. 
During  the  seventy-five  years  of  Synod's  existence  the  presses 
have  been  kept  busy  in  the  interests  of  our  Church.  The 
need  of  a  church-paper  for  the  propagation  of  sound  Luther- 
anism  was  soon  recognized,  and  the  Lutheraner  was  called 
into  existence  in  1844.     The  condition  of  American  Luther- 


PUBLICITY   WORK   IN   THE   MISSOURI   SYNOD.  457 

anism  at  the  time  was  of  such  a  character  that  the  able 
editor,  the  sainted  Dr.  Walther,  was  soon  of  necessity  in- 
volved in  polemics.  In  the  midst  of  a  Lutheranism  that  had 
long  forsaken  the  true  Lutheran  principles  regarding  both 
doctrine  and  practise,  and  had  forfeited  all  claims  to  respect 
by  its  rank  unionism,  the  Lutheraner  sounded  a  firm  note 
and  summoned  the  straying  back  to  a  firm  basis  of  sound 
confessionalism.  The  editor  wielded  an  extremely  able  pen, 
and  the  influence  of  the  Lutheraner  toward  the  establishment 
of  sound  Lutheranism  in  America  simply  cannot  be  overesti- 
mated. Even  synods  that  never  acknowledged  themselves  in 
full  accord  with  Missouri  and  fought  Missouri's  position 
with  vigor  and  bitterness  could  not  avoid  the  conservative 
influence  of  the  Lutheraner  s  testimony.  In  the  formative 
period  of  Synod's  existence  it  proved  a  mighty  power  in 
uniting  the  widely  scattered  Lutherans  on  a  firm  confes- 
sional basis.  Its  fearless  testimony  set  many  to  thinking 
and  brought  many  a  vacillating  churchman  to  conviction. 
The  doctrinal  stand  of  the  fathers  of  Synod  needed  publicity, 
particularly  among  the  vast  host  of  spiritually  unattended 
Lutherans  scattered  throughout  the  length  and  breadth  of 
our  country,  and  the  Lutheraner  supplied  it.  While  the 
Lutheraner  was  at  first  a  private  venture,  it  became  with  the 
beginning  of  the  fourth  volume  of  its  issue  the  official  organ 
of  the  German  Evangelical  Lutheran  Synod  of  Missouri, 
Ohio,  and  Other  States,  and  to  this  day,  in  the  77th  year  of 
its  existence,  proclaims  with  unimpaired  vigor  the  tenets  of 
sound  Lutheranism  to  the  German-speaking  element  of  our 
citizenship. 

The  founders  of  Synod  were  firm  believers  in  the  value  of 
printers'  ink.  Books  and  pamphlets  began  to  appear  in  ever- 
increasing  numbers,  and  Synod  soon  realized  the  advantage 
of  having  its  own  publication  plant.  The  present  manager 
of  Concordia  Publishing  House  states  correctly  in  a  recent 
article:  "There  is  probably  no  other  agency  that  has  been 
more  emphatically  or  more  consistently  in  American  Lu- 
theran publicity  work  than  Concordia  Publishing  House, 
for  over  fifty  years  printers  and  publishers  to  the  Missouri 


458  PUBLICITY  WORK  IN   THE  MISSOURI  SYNOD. 

Synod."  In  order  to  give  an  idea  as  to  what  dimensions  the 
work  of  this  great  publicity  agency  has  grown,  we  again 
quote  the  manager.     He  tells  us :  — 

"There  is  a  score  of  editors  and  assistant  editors  writing 
and  editing  manuscripts  for  our  twenty-four  periodical  pub- 
lications which  go  to  a  grand  total  of  about  one-fourth  of 
a  million  subscribers.  Seven  modern  composing  machines  set 
the  type,  a  staff  of  five  editorial  readers  and  proof-readers 
are  maintaining  a  reputation  for  correctness  and  absence  of 
typographical  errors ;  half  a  score  of  large  book  presses  print 
the  publications,  a  very  modern  addressing  machine  addresses 
and  mails  them  at  a  rate  of  9,000  addresses  an  hour,  faster 
by  far  than  the  presses  and  folding  machines  can  turn  them 
out.  The  greater  part  of  the  time  and  energy  of  the  127  men 
and  girls  that  people  the  three  acres  of  floor  space  is  occu- 
pied in  turning  out  books  and  pamphlets  by  the  thousands 
and  tens  of  thousands. 

"Taking  figures  from  recent  stock  records,  the  monthly 
capacity  of  the  plant  is  about  183,281  books  and  pamphlets,, 
which  equals  an  annual  output  of  over  two  million  items,. 
and  the  value  of  these  books  and  pamphlets  as  publicity 
material  must  not  be  underestimated,  for  every  title  page 
of  every  item  carries  out  usually  to  more  than  one  pair  of 
eyes  the  announcement  that  there  is  a  Concordia  Publishing; 
House  which  is  entirely  devoted  to  the  enterprise  of  publish- 
ing distinctively  Lutheran  literature;  and  to  judge  by  the 
healthy  physical  appearance  of  just  about  all  of  our  wares,, 
that  same  Concordia  Publishing  House  does  not  seem  to  be 
on  a  starvation  diet.  The  careful  observer  instinctively  feels 
that  Concordia  Publishing  House  is  rather  enjoying  good 
health  in  spite  of  its  prolific  production  of  2,199,372  books 
and  four  million  numbers  of  periodical  publications,  or 
a  grand  total  of  over  six  million  pieces  per  annum." 

Of  course,  since  the  early  days  other  periodicals  have 
come  into  existence  to  aid  the  Lutheraner  in  the  spreading  of 
the  divine  truth.  Lehre  und  Wehre,  Theological  Monthly, 
Iiomiletic  Magazine,  School  Journal,  Kinder-  und  Jugend- 
blattf   Young   Lutherans'  Magazine,   and   others    are   doing 


PUBLICITY  WORK  IN   THE  MISSOURI  SYNOD.  459 

their  share  in  advancing  the  cause  of  sound  Lutheranism  in 
our  country.  Naturally  Lutheranism  in  America  would  be 
compelled  in  the  course  of  time  to  adopt  as  the  means  of 
operation  the  language  of  the  country,  and  the  need  of  an 
official  organ  in  the  English  language  became  more  and  more 
evident.  Through  the  amalgamation  of  the  English  Synod 
with  the  general  body  as  an  English  District  in  1911  the 
Lutheran  Witness  became  the  official  English  mouthpiece  of 
Synod.  This  ably  edited  paper  has  steadily  increased  in  in- 
fluence and  is  aggressively  presenting  the  tenets  of  true  Lu- 
theranism in  the  language  of  our  land.  In  the  course  of  time 
local  and  sectional  periodicals  have  appeared  within  Synod 
in  large  numbers,  representing  their  specific  interests  in  cir- 
cumscribed localities  and  no  doubt  proving  valuable  publicity 
agencies  within  the  limited  circle  of  their  influence.  Various 
institutions  and  organizations  with  benevolent  or  missionary 
purposes  have  found  it  expedient  to  issue  periodicals  in  the 
interest  of  their  respective  causes,  and  since  missionary 
endeavors  and  works  of  Christian  benevolence  are  but  the 
natural  expression  of  Christian  faith,  these  numerous  papers 
have  a  special  value  as  a  means  of  presenting  Lutheranism's 
claims  also  to  the  outsider.  Amidst  the  flourishing  congre- 
gational life  which  soon  became  evident  in  Synod  the  appear- 
ance and  rapid  spread  of  the  parish-paper  idea  was  inevitable. 
Wherever  efforts  are  made  to  distribute  these  papers  beyond 
the  confines  of  the  congregation,  they  naturally  constitute 
a  force  for  Lutheran  publicity  in  that  particular  locality. 
Compared  with  the  humble  beginning  seventy-five  years 
ago  Synod  is  to-day  a  mighty  body,  the  largest  separate  synod- 
ical  organization  in  the  country.  Its  numerical  strength,  its 
wide-flung  educational,  benevolent,  and  missionary  ramifica- 
tions, all  developed  within  the  short  space  of  seventy-five 
years,  mark  it  as  a  marvel  in  American  church  history. 
Naturally  a  body  of  such  size  cannot  remain  unnoticed.  Its 
very  size  forces  it  upon  the  attention  of  the  public.  And  yet 
Synod  did  not  and  does  not  occupy  the  attention  in  the  public 
mind  that  its  size  and  influence  would  seem  to  warrant. 
Some  other  denominations  of  much  lesser  strength  are  better 


460  PUBLICITY  WORK   IN   THE  MISSOURI  SYNOD. 

known  to  the  average  American  citizen  than  the  Lutheran 
Church.  By  various  means  of  publicity,  usually  a  publicity 
of  personalities  and  not  of  denominational  principles,  their 
churches  were  brought  into  the  limelight.  Our  own  Church, 
due  to  its  doctrinal  conservatism,  its  clear  distinction  between 
the  spheres  of  Church  and  State  and  its  firm  stand  against 
unionistic  practise  was  naturally  not  so  prominent  in  the 
public  eye.  It  was  completely  preoccupied  with  the  tremen- 
dous tasks  that  lay  at  hand,  and  performed  its  work  quietly 
without  blare  of  trumpets  and  sensational  attempts  to  attract 
public  attention.  Then,  furthermore,  the  early  work  of  the 
Missouri  Synod  was  carried  out  principally  in  the  German 
language.  The  thousands  upon  thousands  of  German  Lu- 
therans scattered  throughout  the  country  and  constituting 
not  an  inconsiderable  portion  of  the  country's  population, 
offered  a  field  that  was  truly  white  for  the  harvest.  The  task 
of  gathering  these  spiritually  unattended  Lutherans  into 
Christian  congregations,  of  winning  the  thousands  of  strayed 
back  to  earnest  church  activity,  was  a  task  that  was  stagger- 
ing in  its  immensity.  It  taxed  the  strength  and  resources  of 
Synod  to  the  uttermost.  It  was  compelled  to  concentrate  all 
its  attention  upon  the  task  at  hand.  Its  consecrated  labor 
has  been  abundantly  blessed  by  the  Lord. 

But  naturally  there  would  come  for  Synod  a  time  which 
would  call  not  for  a  change  in  its  doctrinal  position  and 
blessed  Gospel  policy,  but  for  a  readaptation  of  the  methods 
of  work  to  changing  conditions.  The  second  and  third  gen- 
erations on  American  soil  would  not  employ  the  language  of 
their  fathers.  They  would  be  thrown  into  more  intimate 
contact  with  the  various  phases  of  our  busy  American  life 
and  would  be  called  upon  to  defend  their  faith  in  the  lan- 
guage of  the  land.  In  other  words,  there  would  come  upon 
the  Church  a  period  of  transition  which  would  call  for 
patience  and  wisdom  in  the  handling  and  for  single-minded 
devotion  to  the  cause  of  the  Lord  in  spite  of  all  prejudices 
and  personal  preferences.  Our  Synod  is  in  the  midst  of  the 
throes  of  this  period.  It  is  confronted  by  the  fact  that  the 
influx  of  Lutheran   immigration  from   European   countries 


PUBLICITY   WORK   IN   THE   MISSOURI   SYNOD.  461 

has  almost  ceased,  and  that  thus  this  great  recruiting  agency 
has  suspended  operations.  It  also  realizes  that  a  mere  de- 
velopment from  within,  the  focusing  of  all  its  attention  upon 
the  training  of  the  children  within  its  midst  into  dutiful 
church-membership,  would  be  out  of  harmony  with  the  broad 
missionary  command  of  Christ.  It  is  realizing  more  and 
more  that  it  has  a  message  for,  and  a  duty  toward,  that  vast 
unchurched  host  of  Americans  that  has  drifted  away  from  all 
spiritual  influence.  The  future  home  mission  work  of  our 
Synod  will  be  directed  toward  gathering  into  the  fold 
of  Christ  the  many  thousands  of  our  fellow-citizens  who  at 
the  present  time  are  completely  out  of  touch  with  any  re- 
ligious influence.  The  fact  that  a  majority  of  the  American 
people  are  not  connected  with  any  religious  organization 
whatsoever  and  that  the  majority  of  American  children  are 
growing  up  without  any  religious  influence  in  their  lives 
impresses  upon  us  the  vastness  of  our  task  and  the  unlimited 
scope  of  our  opportunities. 

Of  course,  the  reshaping  of  our  missionary  policy  will  call 
for  the  employment  of  the  English  language  in  an  increased 
measure  and  also  for  an  aggressive  and  persistent  campaign 
of  publicity.  Events  that  are  still  fresh  in  our  minds  have 
convinced  us  that  the  principles  of  Lutheranism  are  little 
known  to  the  general  public.  Slander  and  ignorance  have 
combined  to  bring  about  all  sorts  of  misconceptions  regarding 
its  history,  its  doctrines,  and  its  principles.  To  many  it  is 
absolutely  unknown.  To  others  it  appears  to  be  a  foreign 
institution,  transplanted  to  American  soil,  which,  according 
to  the  liberal  policy  of  our  free  country,  must  be  tolerated. 
That  the  whole  history  and  policy  of  the  Lutheran  Church 
make  it  typically  American  is  by  no  means  generally  recog- 
nized. But  the  two  cardinal  facts  are  that  the  Lutheran 
Church  has  by  the  grace  of  God  the  pure,  unadulterated, 
soul-saving  Gospel-message  that  a  sin-cursed  world  needs, 
and  that  we  have  the  command  to  bring  this  message  to  the 
attention  of  all  men.  The  Lutheran  Church  has  never  hidden 
its  light.  The  very  nature  of  its  church  architecture  with  its 
towering  steeples  and  ringing  bells  was  a  means  of  publicity. 


462  PUBLICITY  WORK  IN  THE  MISSOURI  SYNOD. 

But  the  general  character  of  the  pioneer  work  which  Synod 
had  to  do  in  this  country  did  not  call  for  the  extensive  use 
of  publicity  methods  in  the  modern  sense  of  the  term,  the 
extensive  use  of  printers'  ink,  for  instance,  with  the  intention 
of  bringing  the  tenets  of  Lutheranism  to  the  notice  of  the 
non-Lutheran  public.  This  was  due  partly  to  the  circum- 
stances under  which  the  early  history  of  Synod  was  shaped, 
partly  to  a  fear  of  emulating  the  example  of  some  sensational 
religious  self -advertisers  who  were  constantly  appearing  in 
print. 

Synod  has,  however,  begun  to  adapt  itself  to  changing 
conditions  and  to  realize  the  necessity  of  publicity  work  in 
connection  with  its  changing  and  rapidly  expanding  program. 
Advertising  has  become  a  valuable  factor  and  a  veritable  art 
in  the  business  world  of  our  day,  and  in  the  ceaseless  hustle 
and  bustle  of  our  life  with  its  thousand  and  one  diverting 
influences  the  necessity  of  intensive  publicity  work  in  order 
to  gain  the  attention  of  a  preoccupied  public  is  generally 
recognized.  The  Church,  which  has  in  its  possession  the 
"one  thing  needful,"  the  panacea  for  all  the  ills  of  the  human 
soul,  the  one  commodity  that  has  eternal  value,  has  the  duty 
to  use  every  means  to  bring  and  keep  its  soul-saving  truth 
before  the  eyes  of  men.  The  value  of  well-planned  publicity 
work  as  an  almost  indispensable  adjunct  to  the  modern  home 
missionary  activities  of  the  Church  has  been  receiving  more 
and  more  recognition  in  our  circles. 

Finding  the  general  ignorance  in  the  public  mind  regard- 
ing the  principles  of  Lutheranism,  on  the  one  hand,  and  the 
preconceived  prejudices,  on  the  other,  a  decided  handicap  to 
the  progress  of  the  Church,  and  realizing  the  value  of 
arousing  and  systematically  organizing  the  latent  publicity 
possibilities  within  Synod,  a  number  of  Eastern  clergymen 
and  laymen  in  the  year  1914  organized  the  American  Lu- 
theran Publicity  Bureau,  which  proclaimed  as  its  object  "to 
acquaint  the  general  public  with  the  history,  doctrines,  prin- 
ciples, and  practise  of  the  Lutheran  Church."  The  method 
by  which  the  Bureau  hoped  to  attain  its  end  was  by  a  stimu- 
lation of  a  more  extensive  use  of  the  public  press  and  local 


PUBLICITY   WORK   IN   THE   MISSOURI   SYNOD.  463 

advertising  material,  by  the  wide-spread  distribution  of  tracts, 
by  public  lectures,  and  by  the  placing  of  Lutheran  literature 
in  libraries  and  other  public  places.  The  Bureau  announced 
itself  as  a  national  organization  with  every  member  of  the 
Synodical  Conference  eligible  for  membership.  The  funds 
necessary  to  carry  on  the  work  were  to  come  through  dona- 
tions and  through  the  one  dollar-a-year  membership  fees. 
The  project  was  new  and  like  every  proposition  had  its  usual 
share  of  prejudices  to  overcome. 

But  from  the  beginning  the  Bureau  proved  itself  a  wel- 
come addition  to  the  forces  of  Synod,  and  while  not  an 
officially  appointed  or  created  body,  it  set  itself  whole- 
heartedly to  further  Synod's  interests.  The  fact  that  the 
Lutheran  Church  to-day  can  no  longer  be  stigmatized  gen- 
erally as  an  "unknown  Church,"  and  that  it  is  throughout 
the  country  energetically  presenting  its  case  to  the  American 
people,  is  in  some  measure  due  to  the  activities  of  the  Bureau. 
Its  work  has  been  perhaps  primarily  stimulative,  suggestive, 
inspirational,  seeking  to  arouse  local  circles  and  congrega- 
tions to  a  policy  of  publicity  for  the  precious  wares  they  have 
to  offer  the  souls  of  men.  Pulpit  programs,  announcement 
cards,  and  other  local  advertising  material  are  being  exten- 
sively used.  Newspapers  are  carrying  paid  advertisements 
and  as  a  result  have  thrown  their  columns  open  to  news 
items  regarding  Lutheran  activities.  For  special  occasions 
the  Bureau  has  furnished  material  for  newspaper  write-ups, 
which  has  been  extensively  used.  Lutheran  church  services 
are  being  advertised  in  hotel  bulletins  and  in  other  public 
places.  Church  bulletin  boards,  preaching  their  daily  sermon 
to  the  passer-by  are  being  generally  installed.  Many  churches 
are  including  generous  sums  for  church  publicity  in  their 
annual  budget.  House-to-house  canvasses  are  the  order  of 
the  day.  Church  societies  have  interested  themselves  in 
publicity  work  and  have  been  particularly  active  in  placing 
Lutheran  literature  into  public  libraries  and  reading-rooms. 
In  this  way  hundreds  of  libraries  have  in  the  past  few  years 
been  supplied  with  Lutheran  books  and  periodicals.  Infor- 
mation in  directories  regarding  local  Lutheran  churches  and 


464  PUBLICITY   WORK   IN   THE  MISSOURI   SYNOD. 

Lutheran  benevolent  institutions  and  organizations  have  been 
corrected  and  brought  up  to  date.  In  fact,  there  has  been 
wide-spread  activity  in  many  localities  to  place  the  claims 
of  the  Lutheran  Church  before  the  eyes  of  the  people. 

In  order  to  keep  alive  a  general  interest  in  the  important 
cause  of  Lutheran  publicity,  and  to  encourage  local  congre- 
gations to  a  full  use  of  their  powers  for  the  spreading  of  the 
Kingdom  in  their  particular  localities,  the  Bureau  has  since 
1918  been  issuing  a  magazine  called  the  American  Lutheran. 
This  magazine  has  been  an  exponent  of  general  matters  per- 
taining to  publicity,  and  has  tried  to  advance  the  cause  of 
congregational  efficiency.  It  has  dealt  with  the  practical  side 
of  church-work,  and  has  endeavored  to  be  helpful  in  suggest- 
ing modern  methods  of  congregational  work.  Since  it  re- 
frains from  discussing  doctrinal  topics  and  does  not  bring 
devotional  material,  but  confines  itself  to  the  practical  phases 
of  church-life,  it  is  really  a  Lutheran  technical  magazine, 
devoted  to  the  cause  of  the  expansion  of  the  boundaries 
of  Zion. 

The  Publicity  Bureau's  tract  department  has  done  fine 
work  in  disseminating  the  truth  of  Lutheranism.  It  has  been 
instrumental  in  distributing  about  2,410,000  tracts  on  dif- 
ferent subjects.  During  the  first  years  of  the  Bureau's  exis- 
tence tracts  were  sold  for  distribution  at  cost  price,  but 
during  the  last  year  the  tracts  are  delivered  to  applicants 
free  of  charge  in  any  quantities,  as  the  funds  supplied  by 
the  contributions  of  individuals,  congregations,  and  church 
societies  will  permit.  Many  of  our  congregations  have  in- 
stalled tract  racks  and  are  distributing  tracts  in  the  routine 
of  their  congregational  work  and  particularly  on  special 
occasions. 

The  quadricentennial  year  1917,  commemorating  the  birth 
of  the  Reformation,  gave  impetus  to  the  cause  of  Lutheran 
publicity.  The  big  Lutheran  celebrations  with  their  exten- 
sive preliminary  work  and  accompanying  distribution  of  Lu- 
theran literature  were  an  effective  means  of  bringing  the 
Church  to  the  attention  of  the  public.     Since  that  time  the 


PUBLICITY   WORK   IN    THE   MISSOURI   SYNOD.  465 

large  Lutheran  joint  celebrations  seem  to  have  paid  more 
attention  to  the  solicitation  of  public  interest  and  are  usually 
connected  with  more  or  less  elaborate  publicity  propaganda. 
Joint  services  as  an  advertising  medium  are  becoming  more 
and  more  popular.  Public  Lutheran  noonday  Lenten  services 
for  the  presentation  of  Lutheran  doctrine,  for  which  purpose 
large  theaters  are  rented  during  Holy  Week,  have  become 
annual  institutions  in  some  of  the  Lutheran  centers  of  the 
Middle  West  and  have  proven  a  most  effective  means  of 
publicity.  The  Lutherans  of  St.  Louis  have  for  a  number  of 
years  been  running  such  services  throughout  the  six  weeks 
of  Lent.  In  all  cities  where  such  services  are  in  vogue  tract 
distribution  has  been  featured.  The  preliminary  advertising 
campaign  and  the  accompanying  newspaper  publicity  have 
done  much  to  make  the  Church  and  its  work  known  to  the 
public. 

Lutheran  publicity  work  has  kept  clear  of  the  blatant  and 
cheap  sensationalism  which  has  tended  to  cheapen  other 
churches  in  the  eyes  of  the  public.  It  has  but  one  thing  to 
advertise,  and  that  is  the  Gospel  of  the  crucified  Christ  as 
the  only  means  of  salvation,  and  it  has  kept  all  its  publicity 
methods  in  harmony  with  the  dignity  of  its  message.  Con- 
secrated aggressiveness  is  something  different  from  sensa- 
tional self-assertiveness.  And  in  the  tremendous  tasks  and 
glorious  responsibilities  that  confront  the  Church  it  will  need 
to  employ  every  possible  means  for  the  propagation  of  the 
truth.  With  the  blessed  end  in  view  of  gathering  in  as  many 
souls  as  possible  for  the  great  harvest  of  the  Lord,  modern 
publicity  methods  are  indeed  a  consecrated  agency  for  the 
expansion  of  the  Master's  kingdom.  It  is  surely  not  vain- 
glorious to  hope  and  believe  that  the  most  glorious  part  of 
Lutheranism's  history  lies  not  in  the  past,  but  is  now  in  the 
making.  The  opportunities  are  unlimited  to  bring  the  saving 
truth  to  the  attention  of  the  children  of  men  that  they  may 
know  the  way  to  salvation  and,  ^knowing,  may  believe. 


EBENEZER.  30 


466  OUR   TRANSOCEANIC    CONNECTIONS. 

Our  Transoceanic  Connections. 

Rev.  Arthur  Brunn,  Brooklyn,  N.  Y. 

We  desire  to  express  our  indebtedness  to  the  following  brethren 
from  whom  we  have  received  valuable  information  concerning  our 
transoceanic  connections:  Prof.  W.  H.  T.  Dau,  Pastor  J.  M.  Michael, 
Pastor  F.  Broders,  Pastor  K.  Knippenberg,  and  Pastor  G.  Bertram. 
Other  sources  used:  Lehre  und  Wehre,  Lutheraner,  Zcuge  und 
Anzeiger,  Hermannsburger  Missionsblatt,  Evang.-Luth.  Mission 
und  Kirche,  Der  Lutherische  Kirchenbote  fuer  Australien,  Der 
Bote  von  8.  Lourenvo ;  Hochstetter,  Geschichte  der  Missouri- 
Synode;  Stoeckhardt,  Die  Icirchlicheii  Zustaende  Dcutsehlands ; 
Brunn,  Mitteilungen  aus  meinem  Leben;  Ey,  Mitteilungen  ueber 
die  Auswanderung  der  preussischen  Lutheraner  nach  Sued- 
Australien. 

The  Pentecostal  church  was  truly  cosmopolitan.  "Par- 
thians  and  Medes,  and  Elamites,  and  the  dwellers  in  Meso- 
potamia, and  in  Judea  and  Cappadocia,  in  Pontus  and  Asia, 
Phrygia  and  Pamphylia,  in  Egypt,  and  in  the  parts  of  Libya 
about  Cyrene,  and  strangers  of  Rome,  Jews  and  proselytes, 
Cretes  and  Arabians,"  heard  in  their  tongues  "the  wonderful 
works  of  God."  The  Church  of  Jesus  Christ  knows  no 
bounds.  The  truth  of  the  Gospel  and  the  Holy  Sacraments 
are  the  banner  around  which  the  children  of  God  gather. 
And  wherever  the  truth  is  proclaimed,  it  carries  the  promise 
that  it  shall  not  return  void,  but  accomplish  that  wherefor 
it  is  sent. 

It  is,  therefore,  but  natural  that  the  testimony  of  our 
Synod  to  the  truth  of  God's  revealed  Word,  wherever  under 
the  fashioning  and  guiding  providence  of  the  Lord  it  is 
heard,  must  bear  fruit,  and  that  others,  like-minded,  rally 
around  the  same  banner.  A  memorial  volume  commemo- 
rating the  75th  anniversary  of  our  Synod  would  then  be  in- 
complete if  it  did  not  give  an  account  of  our  transoceanic 
connections. 

Our  survey  will  take  us  into  far  distant  countries :  Ger- 
many, England,  Denmark,  Australia,  New  Zealand,  South 
America.  In  covering  such  a  widely  scattered  territory,  it 
will,  of  course,  be  impossible  to  do  more  than  summarize  and 
point  to  the  great  outstanding  facts. 


OUR   TRANSOCEANIC    CONNECTIONS.  467 

In  all  of  our  transoceanic  connections,  whether  with  the. 
Church  in  Germany  or  in  Australia,  in  England  or  in  South 
America,  there  is  much  sameness.  It  is  true  to-day  as  it 
was  in  the  days  of  St.  Peter  that  the  "same  affliction-  are 
accomplished  in  the  brethren  that  are  in  the  world."  And 
the  days  of  trials  and  tribulations  have  always  been  accom- 
panied by  a  process  of  cleansing  and  purifying,  which  sepa- 
rates the  chaff  from  the  wheat.  Even  the  gates  of  hell  shall 
not  prevail  against  the  Church  of  Christ,  and  wherever  Satan 
sought  to  destroy  the  Church  by  false  doctrine  and  indif- 
ference to  the  revealed  Word  of  God,  there  Mere  always 
found  a  few  faithful  ones  who  came  out  from  Babylon  and 
separated  themselves  from  error  and  errorists.  Often  in 
a  providential  manner  we  were  thrown  together  with  such  as 
were  like-minded,  and  thus,  as  a  rule,  our  transoceanic  con- 
nections were  established. 

Turning  to  Europe,  we  find  there  first  among  our  trans- 
oceanic connections  the  Free  Church  of  Saxony  and  Other 
States.  This  Church  is  not  the  result  of  any  mission  en- 
deavor on  the  part  of  our  Synod,  but  rather  the  result  of  an 
independent  movement  on  the  part  of  pious  inquirers  after 
the  truth  during  the  reign  of  rationalistic  indifference  and 
unionistic  practises  in  the  Church  which  bore  the  name  of 
the  great  Reformer  in  Germany. 

The  man  who  for  many  years  wielded  perhaps  the  greatest 
influence  in  the  Free  Church  of  Saxony  was  Friedrich  Brunn, 
for  more  than  fifty  years  pastor  of  the  church  in  Steeden, 
a  little  sequestered  town  in  the  former  duchy  of  Nassau. 
Brunn's  father,  court-preacher  for  the  Prince  of  Nassau  at 
Castle  Schaumburg,  was  a  rationalist  of  the  deepest  dye,  so 
much  so  that  he  believed  it  blasphemous  to  teach  little  chil- 
dren to  fold  their  hands  in  prayer,  because  they  had  no 
understanding  for  such  things.  And  so  Brunn  grew  up 
a  heathen ;  refined,  but  nevertheless  a  heathen,  as  he  himself 
confesses. 

The  prince  had  selected  young  Brunn  as  successor  to  his 
father.  Through  the  influence  of  an  uncle  he  was  therefore 
sent  to  Leipzig  to  study  theology.     There  he  met  the  man 


468 


OUR   TRANSOCEANIC    CONNECTIONS. 


through  whom  he  learned  the  ABC  of  Christianity  —  Graul, 
who  later  on  became  the  well-known  director  of  missions  at 
Leipzig.  In  1842  Brunn  was  appointed  pastor  of  the  Runkel 
parish,  of  which  Steeden  was  a  preaching-station.     Though 


IpPIr 

■■ 

Jm 

; 

i 

dm    —         A 

'.■'■■ 

^-jM 

ffillS(!^vK0 

y;!©5?|::v:;^^ 

Rev.  Friedrich  Brunn. 

at  heart  now  a  devout  Christian,  who  through  his  manner  of 
preaching  and  pastoral  work  caused  a  great  revival,  Brunn 
was  yet  ignorant  of  a  great  many  fundamental  truths  con- 
cerning the  Sacraments,  the  office  of  the  ministry,  the  Office 
of  the  Keys,  etc.     Many  trials  and  tribulations  within  and 


OUR   TRANSOCEANIC    CONNECTIONS.  469 

without,  the  necessity  of  defending  the  truth  as  he  knew  it, 
and  the  desire  to  have  a  firm  ground  on  which  to  stand, 
compelled  Brunn  to  study  the  Bible,  Luther,  and  Lutheran 
dogmaticians,  among  them  also  Walther,  whose  book,  Die 
Stimme  unserer  Kirche  in  der  Frage  von  Kirche  und  Amt, 
proved  a  great  help  to  him  after  he  had  severed  his  connec- 
tion with  the  state  church  in  184G.  When  Walther  visited 
Steeden  in  1860,  he  found  in  Brunn  a  true  Missourian  in 
doctrine  and  practise. 

Our  Synod  in  those  days  stood  in  great  need  of  preachers 
able  to  gather  in  the  masses  of  Lutherans  living  in  this 
country  like  sheep  without  a  shepherd.  Since  the  connections 
with  Loehe  had  been  broken  off,  Walther,  during  his  visit 
to  Steeden,  persuaded  Brunn,  in  whom  he  found  the  man  he 
was  looking  for,  to  open  a  school  which  might  supply  the 
Missourians  with  prospective  preachers  and  missionaries. 
An  arrangement  was  effected  whereby  Brunn  would  keep  the 
young  men  for  a  year,  in  some  cases  two  years,  and  then 
send  them  to  America,  where  they  could  finish  their  studies 
in  our  institutions.  Between  two  hundred  and  three  hundred 
young  men  were  prepared  in  Steeden  for  the  American 
ministry.  While  our  Synod  helped  to  a  certain  extent  to 
finance  the  Steeden  preparatory  school,  yet  the  greatest 
burden  was  placed  on  the  shoulders  of  Brunn  and  his  faith- 
ful wife.  During  the  summer  vacation  Brunn  would  travel 
far  and  wide  and  preach  at  many  mission-festivals  on  what 
he  called  "Our  American  Mission,"  pleading  for  young  men 
who  were  willing  to  leave  hearth  and  home  and  prepare  for 
work  in  America,  and  securing  promises  for  financial  sup- 
port, since  most  of  the  young  men  who  were  willing  to  pre- 
pare for  the  ministry  had  no  money.  When  he  had  gathered 
a  new  group  of  prospective  students,  and  when  these  had 
come  to  Steeden,  "Mother  Brunn"  was  busy  worrying  where 
the  next  morsel  of  bread  would  come  from,  while  Brunn  tried 
somewhat  to  polish  the  rough  material  given  him  and  pre- 
pare the  young  men  for  entrance  into  our  seminary  here. 

This  institution  at  Steeden  and  the  work  connected  there- 
with proved   to   be    a   source   of   great   blessing   for   many. 


470  °UR   TRANSOCEANIC    CONNECTIONS. 

It  was  through  his  annual  journeys  in  connection  with  this 
school  and  the  monthly  paper  published  in  the  interest  of  the 
school,  Ev.-Luth.  Mission  und  Kirche,  that  Brunn  became 
a  well-known  and  highly  honored  person  in  many  orthodox 
and  pious  circles  of  Germany.  Many  turned  to  him  for  help 
and  advice.  The  closest  affiliation  was  established  between 
Brunn  and  our  brethren  in  Saxony. 

The  affairs  of  the  Church  were  in  a  bad  state  in  Saxony 
when,  in  1865,  a  group  of  pious  and  devout  laymen  in  Dresden 
banded  themselves  together  for  their  own  edification  and  fur- 
therance in  the  doctrines  of  true  Lutheranism.  They  or- 
ganized the  "Evangelical  Lutheran  Society  for  Home  and 
Inner  Missions"  ("Verein  evangelisch-lutherischer  Glaubens- 
genossen  fuer  innere  Mission  und  zur  Unterstuetzung  Armer 
und  Kr anker").  Having  no  pastor  of  their  own,  they  sought 
affiliation  with  like-minded  men  elsewhere,  and  it  was  but 
natural  that  they  turned  to  Steeden,  establishing  connections 
with  Brunn  and  also  with  our  own  Synod.  Two  years  later 
the  society  was  reorganized  under  the  name  "Lutheran 
Society"  ( "Luther anerverein").  Similar  societies  were  or- 
ganized in  Zwickau  and  Planitz.  After  having  appealed  in 
vain  to  the  church  authorities  to  check  the  unionistic  and 
un-Lutheran  practises  which  had  been  emphasized  after  the 
war  of  1866  between  Prussia  and  Austria,  some  of  the  mem- 
bers of  this  society  in  Dresden  and  Planitz  left  the  state 
church  and  organized  the  "Independent  Evangelical  Lu- 
theran Church  in  Saxony"  in  1871.  Pastor  H.  Euhland, 
a  member  of  our  Synod,  was  called,  and  he  accepted  the  call 
to  the  pastorate  of  this  independent  church.  Soon  several 
other  pastors  joined  this  little  band  of  faithful  confessors, 
and  in  1876  the  churches  in  Saxony,  together  with  the 
churches  in  Nassau,  organized  the  "Evangelical  Lutheran 
Synod  of  -Saxony  and  Other  States."  At  the  opening  of  the 
first  session  of  the  synod,  Pastor  Brunn  preached  the  sermon 
on  the  theme:  "We  Wish  to  be  Saved"  ("Wir  wollen  gerne 
selig  werden").  The  desire  to  be  saved,  not  pharisaical  aloof- 
ness or  any  such  thing,  was  the  motive  of  these  brethren 
when  they  organized  their  synod. 


OUR   TRANSOCEANIC    CONNECTIONS.  471 

From  the  very  beginning  to  the  present  day  our  Synod 
has  been  in  close  affiliation  with  the  Free  Church  of  Saxony, 
and  has  often  given  expression  to  the  unity  of  spirit  which 
exists  between  these  two  bodies.  Against  much  opposition 
and  often  with  much  heartache  the  work  of  our  brethren  in 
Germany  has  been  carried  on  these  many  years  since  1876. 
Though  but  few  in  number,  yet  they  have  held  aloft  the 
banner  of  true  Lutheranism  in  the  midst  of  a  decaying 
church.  They  never  dared  to  hope  that  another  revival  of 
true  orthodoxy  would  be  experienced.  Brunn  and  others 
read  the  signs  of  the  times  correctly ;  they  foresaw  the  com- 
plete collapse  of  the  Church  in  their  country  as  we  are  wit- 
nessing it  to-day.  Whether  or  not  the  Lord  has  in  store 
another  season  of  spiritual  awakening,  and  whether  He  will 
see  fit  to  use  the  brethren  of  the  Saxon  Free  Church  for  this 
purpose,  who  can  tell?  Since  the  World  War  our  Synod  has 
sent  several  commissioners,  not  only  for  the  purpose  of 
making  arrangements  toward  providing  the  brethren  with 
the  things  they  have  need  of  'for  their  bodies,  but  especially 
also  with  the  view  of  studying  the  situation  of  the  Church 
of  Europe.  At  the  present  writing  Prof.  W.  H.  T.  Dau  of  our 
St.  Louis  faculty  is  abroad.  May  the  Lord  bless  his  efforts, 
and,  if  it  so  please  Him,  once  more  build  up  His  Zion  on 
the  foundation  laid  anew  by  the  fathers  of  the  Evangelical 
Lutheran  Synod  of  Saxony  and  Other  States. 

At  present  24  pastors  are  serving  34  congregations  and 
75  preaching-stations,  sowing  the  seed  here  and  there  as 
opportunity  offers  itself.  The  official  organ  of  our  Saxon 
brethren,  Die  Ev.-Luth.  Frcikirche,  together  with  many  tracts 
and  books,  which  are  distributed  through  the  efforts  of  col- 
porteurs, help  to  spread  the  Gospel-truth  among  a  people  that 
is  being  ground  to  pieces  spiritually  between  the  upper  and 
the  nether  millstone  of  higher  criticism  and  worldliness. 

The  Free  Church  of  Denmark  is  organically  connected 
with  the  Saxon  Free  Church  since  1911.  Conditions  similar 
to  those  in  Germany  prevailed  also  in  the  Lutheran  State 
Church  of  Denmark,  when  Pastor  N.  P.  Grunnet  severed  his 
connection  with  the  state  church  in  1855  and  organized  the 


472  0UB   TRANSOCEANIC   CONNECTIONS. 

Evangelical  Lutheran  Free  Church  in  Denmark.  Grunnet 
had  been  prepared  for  the  foreign  mission  field,  but  for  con- 
science' sake  left  the  state  church,  in  which  there  was  little 
left  of  Lutheranism  save  the  name,  and  then  spent  his 
strength  ministering  to  those  who  together  with  him  loved 
the  truth. 

From  Copenhagen,  where  he  had  his  headquarters,  Grun- 
net worked  with  great  and  ever-increasing  success,  so  that 
within  a  few  years  he  was  able  to  report:  "Thousands  are 
praying  with  us."  By  and  by  it  became  impossible  for  one 
man  to  do  all  that  needed  to  be  done,  and  Grunnet  was  con- 
fronted by  that  problem  which  so  often  has  been  the  undoing 
of  a  good  beginning.  Where  could  he  find  preachers  who 
would  work  together  with  him,  faithful  to  the  truth  and  the 
Confessions  of  the  Lutheran  Church?  It  seemed  impossible 
to  establish  a  seminary,  Grunnet  being  the  only  pastor.  The 
state  church  offered  no  available  material.  And  so  Grunnet 
finally  was  compelled  to  take  some  of  the  more  intelligent 
laymen  as  assistant  preachers  and  missionaries.  After  a  short 
training-course  they  were  put  to  work  under  the  supervision 
of  Grunnet.  For  a  time  this  arrangement  seemed  to  be  a  very 
satisfactory  solution  of  the  problem;  by  and  by,  however, 
this  system  of  lay-preachers  undermined  the  work  of  Grunnet. 
Lacking  a  thorough  training  and  indoctrination,  many  of 
these  lay-preachers  developed  into  fanatics  and  errorists  who 
would  no  longer  work  under  the  supervision  of  Grunnet,  but 
insisted  upon  being  independent. 

In  the  mean  time  Grunnet  had  become  acquainted  with 
our  Synod  through  the  brethren  in  Saxony,  and  so  he  sent 
his  son  to  attend  our  seminary,  hoping  that,  with  the  assis- 
tance of  his  son,  he  could  later  do  the  work  without  the  lay- 
preachers.  However,  the  lay-preachers  would  not  be  shelved 
so  quickly.  Some  of  them  had  had  visions  and  dreams  of 
becoming  successors  to  Grunnet.  They  succeeded  in  es- 
tranging many  from  Grunnet.  Only  a  few  hundred  remained 
faithful  when  the  separation  came.  Grunnet  died  shortly 
afterwards. 

It  was  at  this  time  that  the  connection  of  the  Danish 


OUR   TRANSOCEANIC    CONNECTIONS.  473 

brethren  with  the  Free  Church  of  Saxony  and  our  Synod 
proved  a  source  of  great  blessing.  The  continued  support 
which  the  little  band  of  faithful  followers  of  Grunnet  re- 
ceived from  our  Synod  enabled  them  to  hold  their  property 
in  Copenhagen,  and  in  course  of  time  a  second  pastor  was 
called  from  our  own  circles. 

Since  1914  Pastor  J.  M.  Michael  is  the  only  worker  in  the 
Danish  Free  Church.  He  has  nine  preaching-stations,  which 
are  scattered  over  Zealand,  Funen,  Langeland,  and  Jutland. 
In  Copenhagen  there  is  a  church,  in  Loesning  only  a  chapel, 
and  at  the  other  preaching-stations  services  are  held  in  the 
homes  of  the  people,  who  live  scattered  over  a  vast  territory, 
altogether  in  twenty-one  different  towns.  According  to  the 
latest  statistics  the  Free  Church  of  Denmark  numbers  167 
communicant  members.  When  we  remember  that  already  in 
1863  the  founder  of  the  Danish  Free  Church  could  report: 
"Thousands  are  praying  with  us,"  and  hear  that  to-day,  after 
seventy  years  of  faithful  work,  there  are  only  167  left,  and 
when  we  further  remember  the  immediate  cause  of  this  de- 
crease, the  lack  of  preachers  and  teachers,  what  a  mighty 
incentive  the  experience  of  our  Danish  brethren  must  be  to 
us  to  support  and  enlarge  our  seminaries  for  the  training 
of  teachers  and  preachers,  lest  our  Synod  also  suffer  great 
losses  because  the  laborers  are  few! 

We  now  cross  the  Channel  to  England.  Lutheranism  is 
not  a  foreign  plant  in  England.  "When  England  almost 
Became  Lutheran,"  an  essay  in  Four  Hundred  Years  by 
Prof.  Theo.  Graebner,  makes  mighty  interesting  reading. 

Also  in  England  there  have  always  been  a  number  of 
Lutherans.  Ernst  Eabe  was  teacher  at  the  German  Lutheran 
Marienkirche  in  London.  Under  his  leadership  a  number  of 
young  men  severed  their  connection  with  the  Young  Men's 
Christian  Association  because  of  certain  unchristian  tenden- 
cies with  which  they  were  dissatisfied.  Though  at  first  they 
planned  to  come  to  America  in  order  to  find  a  church  to  their 
liking,  yet  they  were  finally  persuaded  by  Rabe  to  remain  in 
London  and  organize  a  congregation  there,  an  acorn  which, 
if  the  Lord  would  grant  grace,  might  grow  into  a  mighty  oak. 


474  OUR   TRANSOCEANIC   CONNECTIONS. 

F.  W.  Schulze,  a  graduate  of  our  St.  Louis  Seminary,  in  1896, 
was  called  as  the  first  pastor  of  this  congregation.  Under  his 
leadership,  and  due  to  the  enthusiastic  support  of  the  mem- 
bers, the  work  soon  expanded.  In  a  very  short  time  a  parish- 
school  was  opened  in  Tottenham,  and  a  teacher,  Mr.  John 
Yornsand,  was  called.  Already  in  1901  a  second  pastor, 
Mr.  Bruno  Poch,  a  graduate  of  our  St.  Louis  Seminary, 
entered  the  work,  Pastor  Schulze  being  stationed  in  Ken- 
tish Town,  while  Pastor  Poeh  took  care  of  the  work  in 
Tottenham.  A  second  teacher  was  also  called  for  Tottenham, 
Mr.  Vornsand  taking  care  of  the  school  in  Kentish  Town. 
Both  Pastor  Schulze  and  Pastor  Poch  were  called  away 
in  1909,  and  their  successors  were  Pastors  K.  Knippenberg 
and  Martin  Holls.  The  work  was  signally  blessed,  and 
already  plans  were  being  made  in  the  minds  of  some  men 
for  a  necessary  enlargement  of  the  church-building  in  Ken- 
tish Town,  where  the  work  prospered  more  than  in  Totten- 
ham, when  suddenly  the  fearful  catastrophe  of  1914  called 
a  halt.  While  at  first  the  members  of  the  church  were  not 
molested,  yet  as  the  war  progressed,  and  the  hatred  and 
animosity  caused  thereby  reached  its  height,  many  of  the 
members  were  interned,  while  others  left  for  America,  and 
still  others  were  carried  back  to  Germany.  Fortunately  Pas- 
tor Knippenberg  was  an  American  citizen,  and  some  of  the 
members  were  British  subjects;  so  the  work  could  be  con- 
tinued, although  the  congregation  had  lost  fully  two-thirds 
of  its  members.  Pastor  Holls  accepted  a  call  to  America. 
The  tremendous  strain  put  on  Pastor  Knippenberg  during 
those  trying  years  proved  too  much,  so  that  a  change  in  his 
pastorate  was  imperative.  One  of  the  members  of  the  class 
of  1921  from  our  St.  Louis  Seminary,  Mr.  O.  Battenberg,  was 
assigned  to  the  church  in  London.  May  the  Lord  bless  his 
labors  and  make  glad  again  the  brethren  according  to  the 
days  wherein  He  afflicted  them  and  the  years  wherein  they 
saw  evil! 

Long  before  the  gold  fever  took  possession  of  Australia, 
men  of  vision  realized  that  the  then  prevalent  method  of 
sending  convicts  to  this  possession  of  the  British  crown  would 


OUR   TRANSOCEANIC    CONNECTIONS.  475 

never  work  out  in  a  satisfactory  manner.  Men  who  were 
interested  in  the  emigration  problems  were  busy  making 
plans  for  new  methods  of  bringing  desirable  emigrants  to 
Australia,  when  in  1836  Pastor  August  Ludwig  Kavel  came 
to  London  from  Germany  for  the  purpose  of  making  arrange- 
ments for  the  immigration  of  an  entire  congregation  either 
to  America  or  to  Australia. 

Kavel  was  pastor  of  the  church  at  Klemzig,  near  Frank- 
fort on  the  Oder,  in  Prussia.  When  the  Union  was  intro- 
duced in  Prussia  in  real  Prussian  fashion,  and  the  con- 
sciences of  many  Lutherans  were  violated,  many  of  them 
felt  that  the  only  thing  for  them  to  do  was  to  immigrate 
into  some  foreign  country  where  they  would  enjoy  religious 
liberty.  In  order  to  make  arrangements  for  the  emigration 
of  his  congregation  from  Klemzig  Pastor  Kavel  came  to 
London.  He  soon  came  into  touch  with  emigration  agents, 
who  persuaded  the  dissatisfied  Prussians  to  go  to  Australia, 
and  so  it  happened  that  in  the  same  year  in  which  our  Saxon 
forefathers  started  their  voyage  to  America  these  Prussians 
set  sail  for  Australia.  They  landed  at  Port  Adelaide  in 
November,  1838,  and  that  day  may  be  put  down  as  the  begin- 
ning of  Lutheranism  in  Australia.  They  established  a  colony 
in  South  Australia. 

Others  soon  followed.  According  to  their  own  testimony 
the  object  of  these  Prussians  was  not  the  prospective  gold 
fields  of  Australia,  but  they  were  prompted  by  the  desire  to 
worship  God  according  to  the  dictates  of  their  consciences 
and  according  to  the  Confessions  of  the  Church  in  which 
they  had  been  reared.  We  are  therefore  not  surprised  to  read 
that  only  a  few  months  after  their  arrival  in  their  new  home 
they  organized  a  synod.  However,  the  newly  organized  synod 
was  soon  disturbed  and  rent  into  many  factions  because  of 
doctrinal  controversies.  Chiliasm  was  the  wedge  which  sepa- 
rated the  brethren  in  Australia.  Pastor  Kavel,  the  leader  of 
the  chiliastic  movement,  soon  severed  his  connection  with  the 
synod,  and,  together  with  his  followers,  organized  a  new 
synod,  while  Pastor  G.  D.  Fritsche,  who  had  arrived  three 
years   after  the  first  Prussian   emigrants   had   set   foot  on 


476  OUR   TRANSOCEANIC   CONNECTIONS. 

Australian  soil,  contended  for  the  truth.  Other  factions 
arose,  and  for  many  years  the  Lutheran  Church  in  Australia 
was  rent  and  torn  asunder  by  this  party  spirit,  and  even 
to-day  the  breach  is  not  altogether  healed. 

The  first  connection  which  we  find  between  the  Australian 
Lutherans  and  our  own  Synod  dates  back  to  1875,  in  which 
year  Pastor  Ernst  Homann,  having  become  acquainted  with 
our  Synod  through  Lehre  unci  Wehre,  sought  advice  and  in- 
formation from  our  own  Dr.  Walther.  Homann  soon  became 
an  enthusiastic  Missourian  and  succeeded  in  convincing 
others  of  the  correctness  of  the  Missourian  position. 

Shortly  after  his  arrival  in  Australia  Pastor  Fritsche 
planned  to  establish  a  theological  seminary.  However,  be- 
cause of  the  disputes  which  arose  in  the  Australian  Synod 
the  seminary  soon  had  to  be  discontinued,  and  only  three 
students  entered  the  ministry  in  1855,  when  the  seminary 
closed  its  doors.  Having  established  connections  with  our 
Synod,  we  can  easily  understand  that  by  and  by  the  Austra- 
lian brethren  looked  to  us  for  pastors.  Thus  it  happened  that 
in  1881  Caspar  Dorsch,  one  of  the  graduates  of  our  St.  Louis 
Seminary  of  that  year,  accepted  a  call  extended  by  the 
Australian  Church.  Dorsch  became  one  of  the  champions  of 
Biblical  Lutheran  doctrine  among  the  Australian  Lutherans. 
He  soon  had  followers.  The  air  was  somewhat  cleared,  and 
the  lines  were  drawn  sharper  between  the  contending  parties. 

Although  the  first  theological  seminary  proved  an  utter 
failure,  and  a  second  academy,  which  had  been  opened  in 
1876  as  a  private  school  for  the  purpose  of  training  men  as 
teachers  for  the  parish-schools  and  had  later  been  taken  over 
by  Synod,  had  to  be  sold  in  1881,  a  third  effort  was  made  to 
establish  a  theological  seminary,  this  time  by  the  churches 
in  Victoria.  In  1891  several  members  of  the  church  pur- 
chased a  tract  of  land  and  erected  suitable  buildings  for 
a  seminary  in  Murtoa.  This  seminary  almost  proved  the 
undoing  of  the  Australian  Synod.  In  order,  if  possible,  to 
iron  out  the  difficulties,  Dr.  A.  L.  Graebner  of  our  Synod 
visited  the  Australian  brethren  in  the  year  1902.  The  visit 
of  Dr.  Graebner  and  his  kind  services  for  the  Synod  in  Aus- 


OUR   TRANSOCEANIC    CONNECTIONS.  477 

tralia  proved  a  source  of  great  blessing.  The  friendliest  rela- 
tions were  established  and  have  continued  to  exist  unruffled 
until  this  present  day.  The  seminary  grew  and  prospered 
and  was  later  removed  to  Port  Adelaide,  where  to-day  it  has 
a  staff  of  four  professors,  all  of  them  graduates  of  our  own 
schools.  Our  Synod  has  taken  an  active  interest  in  the  work 
of  our  Australian  brethren,  giving  them  their  first  missionary 
among  the  natives  in  South  Australia,  Pastor  C.  Wiebusch, 
and  supplying  them  as  far  as  possible  with  pastors  and 
teachers  until  their  own  seminary  supplied  their  needs. 

Closely  connected  with  the  work  in  Australia  is  the  work 
in  New  Zealand.  Although  the  first  Lutherans  came  to  New 
Zealand  about  1848,  we  did  not  come  into  touch  with  them 
before  the  beginning  of  the  twentieth  century.  The  Her- 
maimsburger  Freikirche  was  at  that  time  conducting  a  mis- 
sion among  the  native  Maori  through  Pastor  G.  Blaess. 
Associated  with  him  was  Pastor  Klitscher.  Both  of  these 
men  had  entered  into  correspondence  with  our  Synod  for  the 
purpose  of  closer  affiliation. 

When  these  men  heard  that  Dr.  Graebner  was  visiting  the 
Australian  Church,  they  wrote  to  him  in  Australia,  begging 
him  to  come  to  New  Zealand  also.  So  anxious  were  they  for 
a  visit  from  Dr.  Graebner  that  Pastor  Blaess  came  over  to 
Australia  and  pleaded  with  the  sainted  Professor  not  to  pass 
their  door.  Of  course,  the  Doctor  could  not  deny  so  urgent 
a  request.  He  came  and  saw  and  was  conquered.  He  wrote 
a  most  glowing  report  concerning  the  faithfulness  of  some 
of  the  New  Zealand  Lutherans  and  their  missionary  oppor- 
tunity. In  a  most  urgent  appeal  he  pictured  the  many  handi- 
caps under  which  they  were  working  and  their  pressing  need 
for  help,  as  far  as  both  men  and  money  were  concerned. 

It  was  altogether  due  to  this  visit  of  Dr.  Graebner  that  in 
the  year  1903  Martin  Winkler,  one  of  the  candidates  of  our 
St.  Louis  Seminary,  was  given  the  call  to  the  New  Zealand 
Church.  However,  Pastor  Klitscher  entered  the  Church 
Triumphant,  and  so  the  arrival  of  Pastor  Winkler  did  not 
give  the  New  Zealand  brethren  any  additional  help,  but  only 
filled  the  gap  caused  by  the  early  death  of  another  worker. 


478  OUR   TRANSOCEANIC    CONNECTIONS. 

Another  appeal  was  sent  to  us,  whereupon  Pastor  Teyler 
went  to  New  Zealand.  Pastor  Winkler  now  worked  as  a  real 
Eeiseprediger.  Annually  he  traveled  thousands  of  miles, 
ministering  to  the  scattered  members  of  the  Church  at 
seventeen  different  places.  Already  in  1903  two  additional 
calls  for  assistants  to  Pastor  Winkler  were  sent  in,  but  be- 
cause of  the  great  scarcity  of  ministerial  candidates  and  the 
need  of  our  own  Synod  the  requests  for  additional  workers 
in  New  Zealand  had  to  be  laid  over  until  1905,  when  Pastor 

F.  Hassold  was  sent  to  bring  relief. 

Although  several  more  men  entered  the  New  Zealand 
work,  yet  the  field  had  been  neglected  too  many  years,  and 
the  evjil  results  of  this  neglect  are  apparent  to  this  day.  The 
younger  generation  has  largely  drifted  away  from  the  church 
of  the  fathers,  and  even  among  the  older  people  there  are 
only  a  scattered  few  who  remained  faithful. 

The  Hermannsburger  Freikirche  had  conducted  mission- 
work   among   the   native   Maori    through   their   missionary, 

G.  Blaess.  But  the  work  was  discontinued  in  1906,  when 
Pastor  Blaess  accepted  a  call  to  Australia.  A  result  of  his 
work  among  the  natives  was  that  Hamuera  Te  Punga, 
a  young  Maori,  was  sent  to  our  Springfield  Seminary  to  study 
for  the  ministry.  When  he  was  about  to  finish  his  studies, 
the  request  came  from  the  New  Zealand  brethren  to  our  Mis- 
sion Board  to  make  another  effort  and  put  Te  Punga  to  work 
among  his  own  kindred,  the  hope  being  expressed  that  he 
would  have  more  success  among  his  own  people  than  a  white 
missionary  could  expect  to  have.  Te  Punga  is  still  at  work 
sowing  the  seed  among  his  fellow-kinsmen,  who  not  more 
than  a  century  ago  were  cannibals.  Together  with  him  there 
are  at  present  only  two  pastors  and  one  teacher  in  the  New 
Zealand  field,  ministering  as  well  as  they  can  to  the  scattered 
few  who  are  faithful  to  the  Lord. 

We  now  turn  our  attention  to  that  field  white  to  harvest 
which  was  opened  by  our  Synod  in  South  America.  A  large 
number  of  Germans  had  for  years  immigrated  to  South 
America,  especially  to  Brazil.  They  were  organized  into 
school  districts,  which  at  the  same  time  constituted  church 


OUR   TRANSOCEANIC    CONNECTIONS.  479 

parishes.  For  several  years  before  our  Synod  took  up  the 
work  in  Brazil,  we  find  notices  in  the  Lutheraner  concerning 
the  lamentable  condition  of  the  Church  among  the  Germans 
in  Brazil,  aiming  at  the  opening  of  mission-stations  among 
them.  So  when  Pastor  F.  Brutschin,  a  German  Lutheran 
pastor  in  Brazil,  who  had  been  receiving  our  church-papers, 
requested  our  Synod  to  send  a  man  to  become  his  successor, 
since  he  was  obliged  to  retire  because  of  old  age,  the  time 
for  action  seemed  to  be  at  hand.  Our  Synod,  convened  in 
St.  Louis,  Mo.,  in  1899,  passed  the  resolution  to  begin  mission- 
work  in  Brazil.  In  answer  to  an  appeal  for  funds,  which 
appeared  in  the  Lutheraner  in  November  of  the  same  year, 
a  friend  of  this  work  donated  $2,000  in  order  to  enable  the 
Board  to  make  a  beginning.  At  the  request  of  the  Mission 
Board  Pastor  P.  Broders  was  asked  to  visit  Brazil,  recon- 
noiter  the  field,  and  begin  work. 

In  twenty-five  parishes  Pastor  Broders  did  not  find  one 
ordained  Lutheran  pastor.  The  churches  were  served  by 
"spiritual  vagabonds,"  called  "pseudos,"  usually  unscrupulous 
characters,  who  did  a  great  deal  of  harm  and  little  good. 
With  the  help  of  "Father  Gowert,"  a  pious,  devout  Lutheran, 
who  was  called  a  Mucker  by  the  other  people  on  account  of 
his  piety,  Pastor  Broders  established  the  first  congregation 
in  Sao  Pedro,  Bio  Grande  jdo  Sul.  The  news  that  a  real 
pastor  had  arrived,  spread  like  wildfire,  and  soon  people  came 
from  far  and  near  to  hear  the  new  preacher.  The  "pseudos," 
fearing  that  their  own  existence  might  be  undermined  if 
that  sort  of  thing  would  continue,  began  to  spread  evil  re- 
ports about  our  work.  Already  in  August,  1902,  the  Reichs- 
hote,  a  Berlin  paper,  published  a  report  to  the  effect  that  the 
Missouri  Lutherans  had  sent  preachers  and  teachers  to  Brazil, 
who  were  backed  up  by  a  capital  of  a  million  dollars  in  order 
to  spread  anti-German  propaganda  among  the  Germans  in 
Brazil.  In  spite  of  all  opposition,  however,  the  work  con- 
tinued, and  in  February,  1901,  Pastor  W.  Mahler  left  for 
Brazil  to  become  pastor  of  the  congregation  in  Sao  Pedro, 
leaving  Pastor  Broders  to  continue  his  reconnoitering  work. 
Already  in  the  same  year  three  candidates  from  our  theo- 


480  OUR   TRANSOCEANIC    CONNECTIONS. 

logical  seminaries  were  sent  to  Brazil  to  take  charge  of  some 
of  the  congregations  which  had  petitioned  Synod  to  send 
them  a  pastor.  In  1902  four  more  men  were  called,  and  thus 
the  work  there  continued  under  the  signal  blessings  of  the 
Lord.  Great  have  been  the  hardships  and  the  sacrifices  of 
the  men  who  were  sent  into  the  Brazilian  field,  but  they  con- 
tinued faithful  at  their  given  task.  In  1905  the  work  was 
carried  over  into  Argentina,  where  there  are  also  large  num- 
bers of  Lutherans  like  sheep  without  a  shepherd. 

In  November,  1903,  the  first  issue  of  Ev.-Luth  Kirchen- 
blatt  fuer  Suedamerika,  published  by  our  Brazilian  brethren 
in  the  interest  of  their  work,  made  its  appearance.  It  has 
rendered  most  valuable  service  in  spreading  the  truth  and 
establishing  the  members  of  our  Brazilian  churches  more 
firmly. 

The  conviction  that  the  Brazilian  church  must  eventually 
furnish  its  own  preachers  and  teachers  soon  grew  on  the 
brethren.  Early  in  the  year  1904  plans  were  made  to  open 
the  first  institution  for  the  preparation  of  future  pastors  and 
teachers  within  the  congregation  Bom  Jesus  in  Sao  Lourenco, 
which  was  then  being  served  by  Pastor  J.  Hartmeister. 

When  in  the  spring  of  1904  Pastor  L.  Lochner,  a  member 
of  the  Mission  Board,  visited  the  brethren  in  Brazil,  the 
Brazil  District  of  our  Synod  was  organized  under  his  leader- 
ship. The  first  meeting  was  held  June  23 — 27  in  Rincao  Sao 
Pedro,  where  Pastor  J.  F.  Harders  was  stationed.  It  was  at- 
tended by  nine  pastors,  nine  delegates,  and  one  teacher,  five 
pastors  being  absent.  The  District  numbered  fourteen  pas- 
tors and  ten  congregations.  The  school  at  Sao  Lourenco, 
which  so  far  had  been  in  the  hands  of  a  few  men,  was  taken 
over  by  the  newly  organized  District ;  it  was  later  moved  to 
Porto  Alegre,  the  capital  of  Rio  Grande  do  Sul,  under  the 
name  of  Concordia  Seminary.  Our  Synod,  convened  in 
Detroit  in  1920,  authorized  the  purchase  of  a  new  site  for 
the  Brazilian  seminary,  where  the  students  are  now  com- 
fortably housed. 

The  work  of  our  South  American  brethren,  both  in  Brazil 
and  in  Argentina,  in  spite  of  many  and  great  obstacles,  is 


SYNODICAL  CONVENTIONS  AND  PASTORAL  CONFERENCES.       481 

continuing  to  grow  and  to  prosper  under  the  blessings  and 
guidance  of  our  good  Lord.  A  large  number  of  our  churches 
in  South  America  are  still  numerically  and  financially  weak 
and  in  need  of  our  continued  support,  but  the  Lord's  Word 
cannot  and  will  not  return  void,  and  only  eternity  will  reveal 
the  sum  total  of  souls  brought  to  a  knowledge  of  their  salva- 
tion through  the  work  which  we  are  privileged  to  do  in  South 
American  countries. 

May  this  short  synopsis  of  our  transoceanic  connections 
inspire  us  to  further  zeal  in  the  propagation  of  the  truth! 
May  it  lead  us  to  a  realization  of  the  greater  privileges  and 
the  many  more  advantages  which  we  enjoy  in  comparison 
with  many  of  our  brethren  in  other  countries,  and  recall  to 
our  mind  the  words  of  our  Master :  "Unto  whomsoever  much 
is  given,  of  him  shall  be  much  required." 


Synodical  Conventions  and  Pastoral 
Conferences  in  the  Missouri  Synod. 

Rev.  W.  Czamaxske,  Sheboygan,  Wis. 

Synodical  Conventions. 

About  the  year  50  A.  D.,  the  Christian  congregation  at 
Antioch  sent  delegates  to  Jerusalem,  the  mother-church,  for 
the  purpose  of  settling  a  momentous  question  which  agitated 
the  hearts  and  minds  of  the  early  Christians. 

Certain  men  from  Judea  had  come  down  to  Antioch,  con- 
tending that  the  Gentiles  were  obliged  to  submit  to  the  rite 
of  circumcision  after  the  manner  of  Moses,  if  they  expected 
to  be  saved.  After  the  manner  had  been  discussed  and  de- 
bated, the  church  at  Antioch  "determined  that  Paul  and 
Barnabas,  and  certain  other  of  them,  should  go  up  to  Jeru- 
salem unto  the  apostles  and  elders  about  this  question." 
"And  when  they  were  come  to  Jerusalem,  they  were  received 
of  the  church,  and  of  the  apostles,  and  elders,  who  came  to- 
gether for  to  consider  of  this  matter."  In  the  presence  of 
the  multitude,  that  is,  in  the  presence  of  the  members  of  the 

EBENEZER.  31 


482       SYNODICAL  CONVENTIONS  AND  PASTORAL  CONFERENCES. 

congregation  at  Jerusalem,  the  Pharisaic  party  argued  the 
necessity  of  keeping  the  Ceremonial  Law  of  Moses  with  all 
its  rites  and  ritual;  but  Peter  and  Paul,  Barnabas  and 
James,  brought  proof  from  the  Scriptures  and  from  their  own 
experience  that  no  such  commandment  had  been  given  to  the 
Gentiles,  but  that  all  who  are  saved  are  saved  through  the 
grace  of  our  Lord  Jesus  Christ,  and  not  by  the  works  of 
the  Law. 

There  were  other  matters  that  came  up  for  consideration ; 
for  instance,  mission-work  and  the  proper  care  of  the  poor. 

Before  the  convention  adjourned,  it  was  voted  to  transmit 
a  report  of  the  proceedings  to  the  church  at  Antioch,  with 
the  result  that  the  troubled  consciences  of  the  Gentiles  were 
quieted  and  a  closer  bond  of  faith  and  fellowship  was  estab- 
lished between  the  churches. 

Synodical  conventions  in  the  Missouri  Synod,  from  the 
time  of  its  organization  up  to  the  present  time,  have  been 
held  after  the  pattern  of  the  first  convention  in  the  early 
Christian  Church.  As  the  congregation  at  Antioch  had  its 
pastoral  and  lay  delegates  at  the  convention  in  Jerusalem, 
so  the  Missouri  Synod,  believing  in  the  common  priesthood 
of  all  believers,  has  always  given  the  lay  delegates  an  equal 
voice  with  the  pastors  in  the  shaping  of  its  policies  and  equal 
rights  and  privileges  on  the  floor  of  the  convention.  This 
condition  does  not  prevail  in  most  of  the  other  so-called  Lu- 
theran bodies,  where  the  laity  has  no  vote,  but  is  merely 
a  witness  to  the  transactions,  shorn  of  all  power,  even  that 
of  a  veto.  Even  our  opponents  must  admit  that  the  Missouri 
Synod  has  never  been  an  autocracy,  or  an  oligarchy,  but 
a  democracy,  an  organization  of  the  people,  by  the  people, 
and  for  the  people,  according  to  Christ's  word :  "One  is  your 
Master,  even  Christ,  but  all  ye  are  brethren." 

Those  who  doubt  the  correctness  of  this  statement  we 
need  only  refer  to  the  official  proceedings,  dating  back  to  the 
year  1847,  when  the  organization  of  Synod  was  effected;  for 
at  this  first  meeting,  as  the  record  shows,  lay  delegates,  rep- 
resenting their  respective  congregations,  were  seated  not  as 


SYNODICAL  CONVENTIONS  AND  PASTORAL  CONFERENCES.      483 

mere  spectators,  but  with  the  full  privilege  of  the  floor  and 
with  the  power  to  vote  on  any  question  and  proposition. 

But  some  one  may  say :  "Is  it  not  true  that  two  pastoral 
conferences  were  held  prior  to  the  formation  of  Synod,  the 
first  one  at  Cleveland,  in  September,  1845,  and  the  second  at 
Fort  Wayne,  in  July,  1846,  both  conferences  being  convened 
for  the  purpose  of  drafting  a  synodical  constitution,  which 
was  afterwards  submitted  to  Synod  and  adopted  ?"  We  admit 
that  these  pastoral  conferences  did  take  place,  and  that  their 
purpose  was  to  draft  a  constitution;  but  if  our  opponents 
infer  that  this  constitution  was  foisted  upon  the  lay  delegates 
without  debate,  correction,  or  amendment,  they  are  very  much 
mistaken.  Furthermore,  let  us  not  forget  that  this  constitu- 
tion was  published  in  the  columns  of  the  Lutheraner  in  order 
that  every  congregation  desiring  to  affiliate  itself  with  the 
proposed  synod  might  be  able  to  judge  whether  this  public 
declaration  was  in  full  accord  with  the  Scriptures  and  the 
confessional  writings  of  the  Lutheran  Church  or  not.  Then, 
in  the  columns  of  the  same  periodical,  the  time  was  made 
known  as  well  as  the  place  where  the  meeting  was  to  be  held, 
namely,  on  April  24,  1847,  at  Chicago,  111.,  in  the  Lutheran 
church  of  which  Eev.  A.  Selle  was  then  pastor. 

The  next  day  being  Sunday,  the  pastors  and  lay  delegates 
from  Missouri,  Ohio,  Indiana,  Michigan,  Illinois,  and  even 
from  New  York,  together  with  the  members  of  the  local 
church,  met  for  divine  services,  Pastor  G.  H.  Loeber  preach- 
ing in  the  morning  and  Rev.  Dr.  W.  Sihler  in  the  afternoon. 
In  the  evening  the  brethren  met  at  the  parsonage  of  Pastor 
Selle,  preparing  plans  for  the  opening  of  the  sessions  on  the 
following  morning. 

After  the  local  pastor  had  opened  the  meeting  with  de- 
votional exercises  and  had  made  a  short  address,  explaining 
the  purpose  of  the  gathering,  a  temporal  organization  was 
effected.  Pastor  C.  F.  W.  Walther  was  elected  president; 
Pastor  F.  W.  Husmann,  secretary;  Dr.  W.  Sihler,  treasurer. 
According  to  the  records  twenty  pastors  and  laymen  were 
present  either  as  representatives  of  congregations  or  in  their 
own  name.    There  were  also  a  number  of  guests,  four  of  them 


484       SYNODICAL  CONVENTIONS  AND  PASTORAL  CONFERENCES. 

coming  from  the  State  of  Wisconsin  and  three  from  other 
States.  Sessions  were  usually  held  from  8  a.  m.  to  12  M.  and 
the  afternoon  sessions  from  1.30  or  2  until  5  or  even  6  p.  M. 
Ten  temporary  committees  were  appointed,  which  reported  on 
important  and  difficult  matters.  One  official  opinion  was 
handed  down ;  four  applicants  for  membership  in  Synod  were 
examined;  two  pastors  were  ordained,  and  seven  sermons 
were  preached.  In  all,  eighteen  sessions  were  held;  in  the 
last  one  the  officers  and  standing  committees  of  Synod  were 
elected,  a  visitor  was  formally  sent  out  whose  duty  it  was  to 
visit  the  various  sections  of  the  country  for  the  purpose  of 
supplying  the  scattered  Lutherans  with  the  means  of  grace. 
To-day  we  call  such  an  itinerant  missionary  a  field  secretary, 
the  work  of  a  visitor  being  limited  to  a  conference  district, 
where  pastor  and  congregation  may  call  upon  him  for  advice 
in  difficult  matters,  or  where  they  may  consult  with  him  in 
regard  to  the  best  plans  and  policies  to  promote  the  welfare 
of  their  church,  as  well  as  the  Church  at  large. 

The  first  synodical  conventions  were  mostly  devoted  to 
business,  such  as  adopting  a  constitution,  defining  the  duties 
of  the  officers  of  Sjmod  and  its  standing  committees,  dis- 
cussing the  need  of  an  official  publication,  electing  a  publi- 
cation committee,  etc. 

Some  of  the  most  interesting  items  in  the  early  synodical 
reports  are  those  regarding  mission-work  among  the  Indians. 
Four  stations  are  mentioned,  namely,  Shiboyank,  Sibiwaing, 
Bethany,  and  Frankenmuth.  In  the  synodical  meeting  of 
1853  the  question  of  erecting  an  English  college  in  Fort 
Wayne  came  up  for  earnest  consideration.  In  the  same  year 
Synod  took  a  definite  and  decided  stand  against  secret 
societies,  such  as  Freemasons,  Odd-Fellows,  and  other  lodges. 

On  November  16,  1857,  an  English  academy  was  opened 
at  Fort  Wayne,  Ind.,  with  Mr.  A.  Sutermeister  as  its  first 
professor.  In  the  same  year  Synod  devoted  a  large  share  of 
its  sessions  to  the  discussion  of  a  doctrinal  paper  on  Chiliasm. 
This  discussion  made  such  a  favorable  impression  on  the  dele- 
gates that  doctrinal  papers  became  the  rule  at  every  synodical 
convention.     Such   an   arrangement  has   continued  to   this 


SYNODICAL  CONVENTIONS  AND  PASTORAL   CONFERENCES.      485 

day  and,  more  than  anything  else,  has  helped  to  keep  Synod, 
which  is  now  composed  of  twenty-five  Districts,  in  the  unity 
of  the  Spirit  and  in  the  bond  of  peace.  Eternity  alone  will 
reveal  what  blessings  these  doctrinal  discussions  have  brought 
to  the  delegates  who  had  the  privilege  of  hearing  them,  as 
well  as  the  blessings  that  were  derived  by  the  reading  of 
these  discussions,  found  in  the  synodical  proceedings,  pub- 
lished by  Concordia  Publishing  House,  St.  Louis,  Mo.,  where 
most  of  them  may  still  be  obtained  for  a  nominal  price. 

It  would  be  impossible  in  this  article  to  mention  all  the 
doctrinal  papers  discussed  at  Synod's  meetings,  but  we  can- 
not refrain  from  mentioning  the  following :  "The  Essence  of 
Christianity";  "The  Miracles  of  the  Christian  Religion"; 
"The  Eight  and  Blessed  Use  of  Holy  Scripture";  "How  to 
Read  the  Bible";  "The  Doctrine  of  the  Church";  "The 
Office  and  "Work  of  the  Holy  Spirit";  The  Right  Use  of  the 
Means  of  Grace";  "The  Ten  Commandments";  "The  Three 
Articles  of  the  Creed";  "The  Lord's  Prayer";  "Holy  Bap- 
tism"; "The  Office  of  the  Keys";  "The  Lord's  Supper"; 
"Conversion" ;  "Justification" ;  "Sanctification" ;  "Preserva- 
tion"; "Predestination";  "Man's  Reconciliation  with  God"; 
"The  Blessed  Influence  of  the  Reformation  on  Our  School 
System" ;  "Our  Christian  Day-schools  in  the  Present  Crisis" ; 
"The  State,  the  Bible,  and  Popery" ;  "Rome  and  the  United 
States";  "The  Church  and  the  Lodge";  "The  Lutheran 
Church  and  Eddyism,  or  Christian  Science,  Falsely  So 
Called,"  etc.,  etc.  There  are  also  a  number  of  essays  on 
Bible  characters,  such  as  "Cain  and  Abel" ;  "Job,  the  Cross- 
Bearer";  "The  Time  and  Miracles  of  Elisha";  "Daniel"; 
"John  the  Baptist";  "Mary,  the  Mother  of  Our  Lord"; 
"Paul,  the  Apostle  of  Jesus  Christ";  "Simon  Peter,"  and 
many  others. 

We  conclude  this  article  on  synodical  conventions  by 
quoting  from  the  constitution  of  Synod  as  revised  and 
adopted  in  1917,  Articles  III  and  VII,  the  former  stating  the 
object  of  Synod  and  the  latter  defining  the  relation  of  Synod 
to  its  members. 


486        SYNODICAL  CONVENTIONS  AND  PASTORAL  CONFERENCES. 

"The  objects  of  Synod  are :  — 

"1.  The  conservation  and  continuance  of  the  unity  of  the 
true  faith  (Eph.  4,  3 — 16;  1  Cor.  1, 10)  and  a  united  effort  to 
resist  every  form  of  schism  and  sectarianism  (Bom.  16, 17)  ; 

"2.  The  extension  of  the  kingdom  of  God; 

"3.  The  training  of  ministers  and  teachers  for  service  in 
the  Evangelical  Lutheran  Church; 

"4.  The  publication  and  distribution  of  Bibles,  church- 
books,  school-books,  religious  periodicals,  and  other  books  and 
papers ; 

"5.  The  endeavor  to  bring  about  the  largest  possible  uni- 
formity in  church-practise,  church-customs,  and  in  congre- 
gational affairs; 

"6.  The  furtherance  of  Christian  parochial  schools  and  of 
a  thorough  catechetical  instruction  preparatory  to  admission 
to  the  Sacrament; 

"7.  The  supervision  of  the  ministers  and  teachers  of  Synod 
in  regard  to  the  performance  of  their  official  duties; 

"8.  The  protection  and  maintenance  of  the  rights  and  the 
duties  of  pastors  and  congregations." 

Article  VII,  denning  the  relation  of  Synod  to  its  members, 
reads : — 

"In  its  relation  to  its  members  Synod  is  not  a  govern- 
ing body,  exercising  legislative  or  coercive  powers.  In  all 
matters  involving  the  Christian  congregation's  right  to  self- 
government,  Synod  is  but  an  advisory  body." 

Thus  it  will  be  seen  that  the  purpose  and  policy  of  the 
Missouri  Synod  from  the  time  of  its  organization  seventy- 
five  years  ago  to  the  present  date  has  not  been  to  command 
respect  on  the  part  of  the  world  or  that  of  other  denomina- 
tions, much  less  to  exert  a  powerful  influence  in  social  and 
political  affairs,  nor  to  wield  "the  big  stick"  over  the  congre- 
gations and  its  ministers,  but  to  further  the  work  of  extend- 
ing Christ's  kingdom  by  the  simple  and  yet  saving  Gospel  of 
Jesus.  To  encourage  such  preaching  and  to  inspire  men  to 
support  such  preaching  by  a  constant  and  continual  reference 
to  the  mercies  of  God,  has  been  the  keynote  of  every  conven- 


SYNODICAL  CONVENTIONS  AND  PASTORAL   CONFERENCES.      487 

tion  in  the  history  of  our  Synod.  May  we  never  become  sloth- 
ful in  this  business,  the  only  business  which  Christ  has  en- 
trusted to  His  Church. 

Pastoral   Conferences. 

We  did  not  claim  a  divine  command  for  the  formation  of 
a  synod,  neither  can  we  claim  it  for  pastoral  conferences  as 
they  have  been  and  are  still  being  held  within  our  midst. 
But  we  do  assert  that  pastoral  conferences  are  as  old  as  the 
Lutheran  Church,  yea,  almost  as  old  as  Christianity  itself. 
That  may  seem  like  a  rather  bold  statement  and  difficult  to 
prove.  But  let  me  ask,  Why  did  the  Lord  send  out  His 
apostles  two  and  two?  And  why  did  He  adhere  to  the  same 
arrangement  with  the  seventy  also  whom  He  appointed  to  go 
before  His  face  into  every  city  and  place,  whither  He  Him- 
self would  come?  Was  it  not  that  they  might  confer  and 
consult  together  when  they  were  confronted  with  difficult 
problems  and  peculiar  situations?  And  what  were  the  meet- 
ings of  the  apostles,  held  right  after  the  resurrection  of 
Christ,  but  pastoral  conferences  ?  At  one  of  these  conferences 
Thomas  was  absent  and  not  only  missed  the  fellowship  of 
kindred  minds  (who  wTere  trying  to  get  clear  on  the  resur- 
rection) and  the  blessing  of  the  risen  Savior's  peace,  but  this 
absentee  drew  near  to  the  border-land  of  despair  and  almost 
made  shipwreck  of  his  faith. 

We  might  mention  other  meetings  of  the  apostles  which 
remind  us  of  the  pastoral  conferences  held  in  our  day.  In 
Acts  9  we  read  that  Barnabas  took  Saul  and  brought  him  to 
the  apostles,  and  declared  unto  them  how  he  had  seen  the 
Lord  in  the  way,  and  that  He  had  spoken  to  him,  and  how 
he  had  preached  boldly  at  Damascus  in  the  name  of  Jesus. 
From  Acts  16  We  must  conclude  that  Paul  and  Silas,  Luke 
and  Timothy  abode  in  the  house  of  Lydia  a  number  of  days. 
Timothy,  who,  as  we  know,  was  just  starting  out  in  the  work 
of  the  ministry,  was  to  be  the  companion  of  the  greatest  mis- 
sionary the  world  has  ever  seen.  Can  we  imagine  that  the 
thrilling  events  of  the  past  days  were  never  so  much  as  men- 
tioned in  the  presence  of  Timothy?     On  the  contrary,  we 


488       SYNODICAL  CONVENTIONS  AND  PASTORAL  CONFERENCES.  . 

believe  that  this  newly  enlisted  soldier  of  the  Cross  was 
listening  with  rapt  attention  to  the  older  and  more  ex- 
perienced men,  asking  for  information  and  advice  in  regard 
to  the  best  methods  of  approach  in  mission-work  and  how  to 
solve  other  pastoral  problems.  This  conference  of  four  in 
the  house  of  the  hospitable  Lydia  must  have  lingered  long  in 
the  hearts  and  minds  of  these  pioneers  who  blazed  the  trail 
for  the  progress  of  the  Gospel  in  the  trackless  forest  of  an 
unfriendly  and  unsympathetic  world. 

Pastoral  conferences  were  held  during  the  time  of  the 
Reformation,  as  we  gather  from  a  writing  of  John  Freder 
(died  1562)  to  the  city  council  of  Hamburg.  In  this  writing, 
which  forms  the  preface  to  an  exposition  of  Psalm  15,  John 
Freder  praises  the  custom  inaugurated  in  Hamburg  of  having 
the  pastors  meet  in  conferences  a  number  of  times  each  year. 
He  says  that  these  conferences  help  to  keep  the  doctrine  pure, 
to  inspire  the  younger  preachers  to  a  diligent  study  of  the 
Scriptures,  to  make  them  more  apt  to  teach,  better  able 
rightly  to  divide  the  Word  of  Truth,  and  by  sound  doctrine 
both  to  exhort  and  to  convince  the  gainsayers.  He  also  says 
that  these  conferences  will  help  in  destroying  the  opinions 
of  those  self -conceited  persons  who  think  they  know  it  all, 
and  lead  them  to  see  that  there  is  still  very  much  to  learn. 

In  an  agenda  of  1690  we  find  the  work  of  pastoral  con- 
ferences clearly  defined.  These  pastoral  conferences  were  to 
be  held  in  the  months  of  June  and  August  and  were  to  begin 
at  six  o'clock  in  the  morning  and  continue  until  twelve  o'clock 
noon.  The  midday  recess  lasted  from  12  to  2,  during  which 
time  a  clearly  described  bill  of  fare  was  set  before  the  con- 
ference from  which  each  pastor  was  to  choose  just  enough 
to  satisfy  his  hunger.  Promptly  at  two  o'clock  the  afternoon 
sessions  were  to  begin.  Those  who  were  absent  or  late  were 
obliged  to  pay  a  fine.  There  were  also  fines  for  those  who 
told  tales  out  of  school,  and  for  those  who  started  a  quarrel. 
The  main  topics  to  be  discussed  were  methods  and  forms  in 
preaching,  doctrinal  subjects,  and  such  books  were  brought 
to  the  attention  of  the  conference  as  were  worthy  of  being 
bought  and  read. 


SYNODICAL  CONVENTIONS  AND  PASTORAL  CONFERENCES.       489 

Pastoral  conferences  in  the  Missouri  Synod  may  not  have 
all  the  rules  and  regulations  referred  to  above,  but  they  are 
patterned  after  the  first  pastoral  conferences  in  the  Christian 
Church  and  those  held  in  the  days  of  the  Reformation. 

Doctors,  lawyers,  merchants,  and  others  find  it  necessary  to 
have  conventions  where  interesting  and  instructive  papers  are 
read  and  consultations  are  held  in  regard  to  difficult  problems. 
Why  should  not  the  pastors  meet  together  and  consult  with 
their  coworkers  in  the  kingdom  of  God  in  regard  to  those 
special  problems  with  which  the  minister  of  Christ  in  his 
high  and  holy  office  has  to  contend? 

At  our  pastoral  conferences  such  essays  as  these  are  read : 
"Exegetical  and  Homiletical  Essay  on  the  Beatitudes"; 
"Special  Problems  of  Adolescence  and  Their  Treatment  in 
Pastoral  Work";  "The  Resurrection  of  Jesus  Christ";  "Exe- 
gesis on  the  Letter  to  the  Hebrews";  "Christ's  Conduct 
toward  Unbelievers";  "Reformation  Texts  and  Their  Treat- 
ment"; "Dangers  Threatening  Our  Congregations  and  Pas- 
tors, and  How  to  Combat  Them";  "The  Witch  of  Endor"; 
"How  to  Conduct  a  Bible  Class" ;  "Efficiency  in  the  Sunday- 
school,"  and  many  others  of  a  similar  nature. 

After  the  presentation  of  a  doctrinal,  exegetical,  his- 
torical, or  practical  paper  by  a  member  of  the  conference, 
a  general  discussion  of  the  topic  under  consideration  is 
taken  up.  And  since  the  Spirit  is  given  to  every  man  to 
profit  withal,  the  gift  of  one  differing  from  the  gift  of 
another,  it  is  but  natural  that  many  a  wholesome  lesson  is 
learned  and  many  a  practical  hint  is  given. 

At  each  conference  sermons  are  preached  and  then  sub- 
jected to  friendly  and  constructive  criticism.  The  preacher 
may  have  acquired  peculiar  habits  in  the  delivery  of  a  ser- 
mon or  use  stereotyped  phrases  which  recur  time  and  again. 
What  a  blessing  for  the  preacher  himself,  who  wants  to  do 
his  best,  when  his  own  brethren  in  the  ministry  point  out 
and  try  to  correct  his  weaknesses! 

Perhaps  a  pastor  has  become  disheartened  in  his  work, 
like  Elijah  under  the  juniper-tree,  imagining  that  all  his 
labor  is  in  vain.     Contact  with  his  brethren  will  cheer  him 


490       SYNODICAL  CONVENTIONS  AND  PASTORAL  CONFERENCES. 

up  and  inspire  him  to  labor  on,  even  without  the  visible  proof 
of  success.  The  dejected  brother  may  be  told  what  the  Savior 
once  said,  "One  soweth,  and  another  reapeth."  John  4,  37. 
Or  the  words  of  Paul  may  be  brought  to  his  attention: 
"I  have  planted,  Apollos  watered ;  but  God  gave  the  increase. 
So,  then,  neither  is  he  that  planteth  anything,  neither  he 
that  watereth,  but  God,  that  giveth  the  increase.  Now  he 
that  planteth  and  he  that  watereth  are  one;  and  every  man 
shall  receive  his  own  reward  according  to  his  own  labor." 
1  Cor.  3,  6 — 8.  Many  a  dying  ember  has  been  revived  when 
brought  into  contact  with  live  coals.  What  a  blessing  for 
the  congregation  to  see  its  pastor  come  back  from  the  con- 
ference and  take  hold  of  the  work  with  new  zeal  and  vigor! 
Realizing  the  benefits  and  blessings  of  pastoral  conferences, 
every  congregation  ought  to  be  glad  to  see  its  pastor  go 
regularly,  and  cheerfully  defray  the  expenses  of  his  trip. 
Many  congregations  are  doing  so  now,  and  the  others  ought 
to  follow  this  example. 

What  has  been  said  above  naturally  applies  also  to  the 
teachers  in  our  Christian  day-schools,  and  even  to  the  teachers 
in  our  Sunday-schools.  If  we  wish  to  raise  the  standard  of 
our  day-schools  and  Sunday-schools,  we  must  have  an  intel- 
ligent and  well-indoctrinated  teaching  staff.  There  have  been 
congregations  which,  for  one  reason  or  other,  have  dis- 
couraged their  day-school  teachers  from  attending  teachers' 
conferences,  where  essays  are  read  pertaining  to  the  welfare 
of  the  school  and  the  best  methods  of  teaching.  What  right 
have  we  to  deprive  our  teachers  of  these  blessings,  or  to 
hinder  them  from  enjoying  the  contact  and  the  advice  of 
their  fellow-workers  ?  None  whatever !  On  the  contrary,  we 
ought  to  encourage  their  going  to  conferences  not  only  for 
their  own  sake,  but  also  for  the  sake  of  the  little  ones  among 
whom  they  labor  and  whom  they  are  to  make  wise  unto  sal- 
vation through  faith  which  is  in  Christ  Jesus.  May  God 
speed  the  day  when  Sunday-school  conventions  will  no  longer 
be  a  novelty  in  our  midst,  but  as  customary  as  our  synodical 
conventions  and  our  pastoral  conferences. 


THE  PASTORS   OF   THE   MISSOURI    SYNOD.  491 

The  Pastors  of  the  Missouri  Synod. 

Dr.  C.  C.  Schmidt,  St.  Louis,  Mo. 

The  pastors  of  the  Missouri  Synod,  from  the  very  begin- 
ning, in  a  way  distinguished  themselves  from  the  pastors  of 
other  denominations.  Ever  and  anon,  for  instance,  it  was  said 
by  pastors  coming  from  Germany  that  the  Missourians  were 
able  to  preach  better  than  they  and  their  kind.  Evidently  in 
their  education  much  stress  had  been  laid  on  good  preaching. 
The  pastors  of  our  Synod  always  were  conscious  of  the  fact 
that  of  all  their  ministerial  activities  the  foremost  and  most 
necessary  one  wras  right  preaching.  They  knew  that  they 
were  called  by  the  Master  to  preach  the  Word  of  God  and 
nothing  else,  and  to  preach  it  in  such  a  manner  as  to  make 
themselves  understood  by  everybody,  the  simple  as  well  as 
the  learned.  To  the  preparation  of  their  sermons,  therefore, 
they  devoted  much  time,  indeed,  their  choicest  time.  It  was 
a  rule  with  them  not  to  enter  the  pulpit,  except  in  extreme 
cases,  with  little  or  no  preparation.  Though,  as  regards 
general  education,  many  of  them  were  inferior  to  theologians 
coming  from  abroad,  this  being  due  to  existing  circumstances, 
yet,  as  to  the  chief  function  of  their  office,  i.  e.,  preaching, 
they  were  well  educated.  They  were  familiar  with  the  doc- 
trines of  the  divine  Word  they  were  to  preach,  and  having 
sprung  from  the  very  people  over  whom  God  had  made  them 
pastors,  they  were  acquainted  with  their  ways  of  thinking 
and  talking,  and  knew  how  to  speak  to  them  so  that  all  were 
able  to  understand  them.  This  has  often  been  realized  and 
gratefully  acknowledged  by  their  hearers. 

In  their  endeavor  to  make  themselves  well  understood 
they  were  favored  in  a  way  by  the  polemical  element  essen- 
tial to  the  character  of  their  sermons.  That  it  is  the  duty 
of  a  shepherd  not  only  to  lead  his  flock  to  wholesome  pastures, 
but  also  to  protect  them  from  noxious  influences  and  the 
ravening  wolf,  or,  to  speak  without  a  figure,  that  the  pastor 
of  a  Christian  congregation  is  in  duty  bound  not  only  to 
offer  his  people  the  saving  Gospel,  but  also  to  point  out  to 
them  the  false  doctrine  wherever  it  looms  up,  this  the  pastors 


492  THE  PASTORS   OF  THE   MISSOURI   SYNOD. 

of  the  Missouri  Synod  had  been  taught  in  school,  and  they 
were  now  continually  reminded  of  it  as  they  read  and  studied 
the  Bible.  So  it  was  a  matter  of  conscience  with  them  to 
fight  the  enemy  by  refuting  error,  and  defending  the  truth. 
Thus  the  polemics,  though  by  no  means  regarded  favorably 
by  some  of  their  hearers,  offered  them  a  good  opportunity  to 
set  forth  the  Scriptural  truths  by  pointing  out  the  opposite, 
the  negative  side,  in  order  to  bring  to  view  so  much  more 
clearly  the  positive,  the  real  truth,  at  the  same  time  render- 
ing their  sermons  the  more  vivid  and  instructive. 

The  pastors  were  not  all  masters  in  the  art  of  preaching 
from  the  very  day  that  they  entered  the  ministry.  On  the 
contrary,  every  one  was  aware,  more  or  less,  that  there  was 
still  much  to  be  learned  by  him  in  this  line.  This  being  so, 
and,  moreover,  all  being  agreed  that  every  one  should  preach 
well,  as  well  as  he  could,  it  became  customary  for  them  to 
help  one  another  in  learning  how  to  preach.  At  conferences, 
large  and  small,  sermons  were  preached  or  read,  and  after- 
wards discussed  and  criticized  by  the  brethren,  who  would 
praise  what  could  be  praised,  but  also  point  out  whatever 
defects  they  discerned.  One,  for  instance,  evidently  had  not 
been  quite  clear  concerning  the  contents  of  his  text,  or  had 
made  a  mistake  in  dividing  his  subject  properly,  or  had 
failed  to  develop  it  logically.  Perhaps  he  had  forgotten  the 
necessary  polemical  part,  or  possibly  had  overdone  it.  All 
these  things  were  discussed  for  the  benefit  of  the  brother, 
and  of  the  rest  too,  for  that  matter.  Also  the  preacher's 
delivery,  his  attitude,  language,  and  diction,  were  sometimes 
made  the  subject  of  criticism.  The  standpoint  was  taken 
that  since  the  subject  of  the  sermon,  the  Word  of  God,  is  of 
such  august  and  holy  character,  it  was  well  worth  the  atten- 
tion and  care  one  might  bestow  also  upon  these  externals,  lest 
such  human  weaknesses  as  could  be  avoided  prove  a  hindrance 
to  the  proper  reception  of  the  Word.  If  one  then  was  not 
impatient,  but  accepted  the  criticisms  of  the  brethren  in  the 
proper  spirit,  with  the  aim  of  becoming,  by  the  grace  of  God, 
a  good  preacher,  —  which,  no  doubt,  generally  was  the  case,  — 
one  could  derive  much  benefit  from  such  fraternal  criticism. 


THE  PASTORS   OF  THE   MISSOURI    SYNOD.  493 

Pure  doctrine  and  godly  life  always  were  regarded  as 
requisites  by  the  pastors  of  the  Missouri  Synod.  The  Holy 
Scriptures  are  so  clear  and  positive  concerning  this  require- 
ment that  no  one  familiar  with  the  Book  can  fail  to  see  it. 
Says  the  apostle  in  his  first  epistle  to  Timothy :  "Take  heed 
unto  thyself  and  unto  the  doctrine;  continue  in  them;  for 
in  doing  this  thou  shalt  both  save  thyself,  and  them  that  hear 
thee."  Again:  "Hold  fast  the  form  of  sound  words  which 
thou  hast  heard  of  me."  Again:  "If  any  man  teach  other- 
wise, and  consent  not  to  wholesome  words,  even  the  words  of 
our  Lord  Jesus  Christ,  and  to  the  doctrine  which  is  accord- 
ing to  godliness,  he  is  proud,  knowing  nothing."  And  how 
earnestly  does  the  apostle  impress  it  upon  that  same  preacher, 
Timothy,  that  a  bishop,  i.  e.,  pastor  of  a  Christian  congrega- 
tion, must  be  blameless  in  his  daily  life,  having  a  good  report 
also  of  them  which  are  without,  and  being  an  example  to  the 
souls  entrusted  to  him  both  in  word  and  conversation.  Such 
words  the  Missouri  pastor  always  regarded  as  an  instruction 
for  himself.  Though  the  pastors  and  congregations  of  other 
denominations  heedlessly  absolved  themselves  from  such  obli- 
gations, he  considered  himself  bound  to  them,  as  each  of  the 
pastors  held  his  brother  pastors  bound  to  them  likewise. 
It  was  a  matter  of  course  with  them  that  it  must  not  be 
otherwise,  that  no  one  teaching  false  doctrine  and  giving 
offense  by  his  conduct  could  be  a  pastor  of  a  Lutheran  church. 
Either  he  must  repent  and  make  amends,  or  the  congrega- 
tion must  remove  him  from  his  office.  Missouri  Synod  pas- 
tors cannot  call  such  a  one  their  brother  who  insists  upon 
teaching  otherwise.  The  doctrine  of  the  Evangelical  Lu- 
theran Church,  because  it  is  the  doctrine  of  the  Bible,  is  to 
them  holy  and  inviolable.  To  deviate  therefrom  they  regard 
as  a  grievous  offense,  too  serious  to  be  overlooked  even  in 
their  best  friends.  And  if  a  pastor  becomes  guilty  in  his 
daily  conversation  of  conduct  unbecoming  a  man  in  his 
official  standing,  bringing  upon  himself  even  the  reproach  of 
them  that  are  without,  he  thereby  severs  the  bond  of  frater- 
nity with  his  fellow-pastors,  and  forfeits  their  confidence. 
In  case,  therefore,  the  Missouri  pastors  have  such  an  offend- 


494  THE  PASTORS   OF  THE   MISSOURI    SYNOD. 

ing  brother  in  their  vicinity  or  in  their  conference,  they  are 
expected  not  to  overlook  or  ignore  the  fact.  Perhaps  for 
a  short  while  they  may  show  some  indulgence,  but  finally 
they  will  have  a  serious  talk  with  the  offender,  and  never  let 
the  matter  rest  until  he  removes  the  offense  by  showing  true 
penitence,  or  is  himself  removed  from  office.  The  pastors  will 
not  suffer  the  Christian  congregation  to  be  offended,  because 
this  would  mean  to  destroy  that  which  they  are  daily  engaged 
in  building  up,  and  to  hinder  and  frustrate  the  blessed  end 
and  aim  of  their  ministerial  work. 

The  pastor  of  the  Missouri  Synod  always  was  a  pupil 
of  the  Catechism.  When  -as  a  little  boy  he  was  sent  to  school, 
he  began  committing  it  to  memory  before  he  could  read  it. 
As  he  advanced  in  learning  the  things  offered  to  his  mind, 
he  discarded  book  after  book.  He  discarded  the  Primer  to 
take  up  the  Second  Reader,  but  the  Catechism  was  never 
discarded  throughout  the  grammar  school.  And  when  he  was 
promoted  to  the  high  school  and  the  college,  the  Catechism 
was  there  again.  Yes,  he  still  had  to  learn  the  Catechism, 
realizing  all  the  while,  and  all  the  more,  that  there  was  yet 
something  for  him  to  learn  in  this  wonderful  book.  And 
when,  after  studying  it  eight  and  six  years,  he  entered  the 
seminary,  where  he  was  to  learn  something  quite  new,  even 
Theology,  behold,  the  professor  stepped  to  the  front  with 
a  little  book  he  would  now  expound  to  him.  What  was  it? 
The  Catechism.  Then  the  professor  of  Systematic  Theology 
laid  before  him  the  program  of  his  lectures  for  the  following 
years,  and  he  soon  became  aware  that  they  also  would  be 
along  the  line  of  the  Catechism.  So,  after  an  additional 
three  years'  thorough  study  of  this  old  friend  of  his,  he 
learned  just  enough  of  it  to  come  to  the  conclusion  that,  if 
he  wanted  to  become  an  efficient  pastor,  he  could  do  no  better 
than  to  continue  learning  the  Catechism. 

Thus  it  is  that  the  pastor  of  the  Missouri  Synod  always 
has  been  a  pupil  of  the  Catechism,  to  the  great  benefit  both 
of  himself  and  of  his  congregation.  It  was  one  of  his  min- 
isterial duties  to  lead  the  children,  both  in  school  and  in  the 
confirmation  class,  to  a  knowledge  of  the  chief  doctrines  of 


THE  PASTORS   OF   THE   MISSOURI    SYNOD.  495 

the  Scriptures,  and  he  could  find  no  better  medium  for  this 
work  than  Luther's  Catechism,  as  in  this  little  book  the  chief 
parts  of  Scriptural  truth  are  laid  down  in  words  so  simple 
and  artless  that  the  children  could  well  comprehend  it.  How- 
ever, in  taking  up  this  work,  he  soon  realized  that,  if  he 
meant  to  be  a  good  teacher,  he  must  learn  his  Catechism 
again,  reviving  the  text  of  it  in  his  memory,  studying  the 
construction  of  the  sentences,  and,  moreover,  learning  how  to 
apply  the  proper  proof-texts  and  Bible-stories,  in  order  to 
get  his  pupils  to  understand  that  it  is  nothing  but  the  Word 
of  God  the  Catechism  teaches  them.  But  docendo  discimus. 
Such  teaching  of  the  Catechism,  combined  with  diligent 
preparation,  helped  the  Missouri  pastor  to  grow  in  spiritual 
wisdom,  deepening  his  knowledge  of  Christian  truth,  and 
leading  him  into  a  fuller  understanding  of  the  Biblical  texts. 
The  Catechism  became  for  him  a  touchstone  of  his  theological 
thoughts. 

The  daily  use  and  diligent  study  of  the  Catechism,  more- 
over, proved  to  our  pastors  an  excellent  help  in  preparing 
their  sermons.  Reading  and  studying  the  text  they  were  to 
preach  on,  they  presently  recognized  in  it  the  doctrines  they 
had  become  familiar  with  in  the  Catechism,  this  involuntarily 
bringing  to  mind  the  proof-texts  and  stories  of  the  Bible 
which  were  so  closely  connected  in  their  memory  with  it  — 
just  the  material  for  their  sermons.  They  knew  now  what 
to  preach.     They  knew  that  they  were  on  the  right  way. 

Thus  the  Missouri  Synod  pastor  was,  after  the  manner 
of  Luther,  a  lifelong  pupil  of  the  Catechism,  and  for  that 
reason  also  a  good  teacher  of  the  same.  Quite  naturally  he 
made  it  his  aim  to  have  his  people,  young  and  old,  become 
familiar  with  this  book;  and  in  setting  forth  the  Christian 
doctrines,  as  contained  therein,  he  was  always  desirous  of 
convincing  his  hearers  of  the  fact  that  whatever  they  had 
learned  from  this  book  was  the  teaching  of  the  Bible  and  was 
firmly  rooted  therein.  And  he  did  so  with  a  view  of  estab- 
lishing them  in  the  knowledge  of  saving  truth,  making  them 
sure  and  confident  that  the  Christian  faith  and  hope  was  well 
grounded,  and  also  rendering  them  able  to  distinguish  be- 


496  THE  PASTORS    OF   THE   MISSOURI    SYNOD. 

tween  truth  and  error,  and  to  mark  them  which  cause  divi- 
sions and  offenses  contrary  to  the  doctrine  which  they  had 
learned,  and  to  avoid  them. 

Nor  has  such  faithful  teaching  of  the  Catechism  been 
barren  of  good  results.  It  is  a  fact  that  our  Lutheran  Chris- 
tians know  how  to  apply  to  themselves  in  a  proper  way  the 
Ten  Commandments  so  as  to  be  made  aware  of  their  sins, 
both  in  their  outward  conduct  and  in  their  inner  life,  realiz- 
ing with  St.  Paul  that  in  their  flesh  dwelleth  no  good  thing, 
and  then  also  to  take  hold  of  the  sweet  comfort  offered  in  the 
Gospel,  which  gives  full  assurance  of  the  forgiveness  of  sins 
and  reconciliation  with  God.  We  notice  also  that  in  dis- 
cussing questions  of  faith  and  Christian  living  they  have 
a  habit  of  quoting  words  of  the  Catechism,  using  them  as 
a  guide.  And,  no  doubt,  it  may  be  regarded  as  one  of  the 
precious  fruits  of  teaching  the  Catechism  that  our  people  are 
not  so  easily  tossed  to  and  fro,  and  carried  about  with  every 
wind  of  doctrine,  believing  one  thing  to-day  and  another 
thing  to-morrow,  but  that  they  continue  in  the  words  of 
Christ,  standing  firm  on  the  unchangeable  foundation  of 
divine  truth. 

As  men  in  general  differ  from  one  another  in  many  and 
varied  respects,  so  also  the  pastors  of  the  Missouri  Synod. 
But  there  are  a  number  of  traits  which  are  more  or  less 
common  to  them  all.  We  expect  a  Missouri  Synod  pastor  to 
have  learned  to  deny  himself.  As  a  rule,  we  are  not  disap- 
pointed in  this  expectation.  A  Missouri  Synod  pastor  knows 
at  the  outset,  his  teachers  having  impressed  it  upon  him,  that 
the  ministerial  office  to  which  he  has  been  called  has  not 
been  instituted  by  Christ  for  the  personal  convenience  of  the 
incumbent,  but,  on  the  contrary,  demands  of  him  intense 
application  of  all  the  faculties  of  body  and  soul.  Many  a  task 
awaits  him  from  which  a  selfish  nature  recoils.  He  dare  not, 
however,  seek  to  avoid  them,  or  to  remove  the  difficulty  by 
weakening  the  demands,  but  he  must  renounce  his  own  ideas 
and  inclinations,  and  cheerfully  take  hold  of  every  work  in 
the  name  of  the  Lord,  confident  that  he  will  be  able,  by  the 
grace  of  God  and  under  His  guidance,  to  perform  it,  disre- 


THE  PASTORS   OF   THE   MISSOURI    SYNOD.  497 

garding  the  consequences  for  himself,  and  solely  intent  on 
furthering,  among  men,  the  honor  of  Him  whom  he  serves. 
With  such  knowledge  and  confidence  he  has  assumed  his 
office,  and  through  faithful  exercise  in  the  performance  of 
his  ministerial  duties,  self-denial  for  the  sake  of  his  work 
has  in  the  course  of  time  become  a  habitude  with  him. 
"I  dare  not  spare  myself,"  he  reminds  himself  again  and 
again  on  account  of  his  weak,  unwilling  flesh.  "I  must  be 
prepared  for  every  exertion  which  the  work  of  the  Lord  may 
demand  of  me.  For  the  work  is  not  there  for  my  sake,  but 
I  am  there  for  the  work's  sake.  'I  must  work  the  works  of 
Him  that  sent  me  while  it  is  day;  the  night  cometh  when 
no  man  can  work.'  " 

Thus  it  came  about,  for  instance,  that  many  pastors,  in 
addition  to  performing  their  actual  ministerial  duties,  also 
taught  school.  And  even  to-day  our  Statistical  Year-Book 
reports  that  973  pastors  are  also  acting  in  the  capacity  of 
schoolteachers.  It  was  always  considered  a  matter  of  course 
that  a  pastor  should  teach  school  as  long  as  his  congregation 
was  not  able  to  call  a  teacher,  or,  at  least,  was  not  willing  to 
do  so.  And  if  a  pastor  thought  this  was  asking  too  much  of 
him,  his  brethren  in  the  ministry  would  both  admonish  and 
encourage  him  until  he  showed  the  necessary  self-denial  also 
in  this  respect. 

Contentment,  which  is  by  no  means  a  characteristic  of 
natural  man,  but  is  found  only  in  Christians  in  whom  the 
Spirit  of  the  Lord  dwells,  the  pastors  of  the  Missouri  Synod 
have  always  had  ample  opportunity  to  practise,  especially  in 
the  early  years  of  Synod.  And  because  they  were,  by  the 
grace  of  God,  so  minded  that  they  did  not  seek  the  office  of 
the  ministry  for  filthy  lucre's  sake,  nor  chose  the  study  of 
theology  as  their  life  calling  solely  to  earn  their  livelihood 
by  it,  and  because  they  loved  the  Savior,  being  glad  to  serve 
Him  in  His  Church,  if  He  graciously  deigned  to  desire  their 
service,  they  were  willing  and  ready  to  be  content  with  such 
things  as  they  had.  Thus  contentment  has  become  a  char- 
acteristic of  the  Missouri  pastors.  It  was  always  expected  of 
them  as  being  self-evident,  and  is  expected  of  them  to-day. 

EBENEZER.  32 


498  THE  PASTORS   OF  THE   MISSOURI    SYNOD. 

In  the  earlier  days  this  trait  was  even  more  apparent  in  them 
than  it  is  at  the  present  time.  Many  a  pastor  entered  upon 
his  office  without  the  assurance  of  a  fixed  salary,  content  with 
the  general  promise  given  him  by  the  people  who  had  called 
him  that  they  would  provide  for  his  sustenance.  And  this 
caused  them  no  concern,  not  because  they  relied  upon  the 
promise  of  their  parishioners,  but  because  they  firmly  believed 
that  the  bounteous  God,  who  had  called  them,  would  not  let 
His  servants  suffer  want.  Here  and  there  a  pastor  was  satis- 
fied with  earning  his  support  by  teaching  school.  Another 
would  consent  to  take  up  his  abode  with  a  family  richly 
blessed  with  children,  because  the  needy  circumstances  of  the 
people  did  not  permit  of  another  arrangement.  A  young 
beginner,  sent  to  a  mission-field  of  Kansas,  built  himself 
a  shack  in  a  ravine,  as  no  one  was  willing  to  provide  shelter 
for  him.  And  that  a  pastor,  pressed  by  the  urgent  need  of 
his  work,  agreed  to  do  janitor  duty  in  church  and  school  was 
by  no  means  a  rare  occurrence. 

Among  the  characteristics  common  to  the  pastors  of  the 
Missouri  Synod,  we  justly  count  their  conscientiousness  in 
performing  their  official  duties.  They  hold  themselves  ac- 
countable to  God  for  every  act.  They  dare  not  allow  them- 
selves to  be  influenced  by  personal  inclinations  nor  by  public 
opinion.  If  a  preacher  was  what  is  called  "a  good  speaker," 
who,  relying  on  this  ability,  confined  the  preparation  of  his 
sermons  to  a  mimimum,  taking  little  pains,  for  instance,  to 
study  his  text  and  not  discriminating  as  he  should  between 
Law  and  Gospel,  the  fact  that  his  congregation  was  praising 
his  sermons  could  not  satisfy  his  conscience.  It  would  con- 
stantly remind  him  of  the  duty  he  owed  to  God  and  the 
Church.  —  Sick-calls  are  not  always  pleasant  to  the  flesh,  nor 
is  the  pastoral  love  and  care  for  the  afflicted  always  so 
thoroughly  alive  in  his*  heart  as  it  should  be  —  a  condition 
which  is  apt  to  mislead  him  into  putting  off  the  necessary 
visits.  But  his  conscience  will  prompt  him  to  do  his  duty. 
It  may  be  that  a  congregation  would  not  object  if  the  pastor 
were  to  admit  people  of  false  beliefs  or  void  of  all  Christian 
knowledge  to  communion,  or  if  he  would  not  be  so  intent 


THE  PASTORS   OF   THE   MISSOURI   SYNOD.  49 9 

upon  the  much-needed  church  discipline,  but  would  rather 
let  matters  take  their  course  without  any  interference  what- 
ever. However,  there  is  the  mentor,  conscience,  demand- 
ing strict  performance  of  duty  regardless  of  men's  opinions 
and  of  the  approval  or  dissent  of  his  parishioners.  —  It  is 
only  natural  that  a  pastor  should  consider  the  prospec- 
tive "improvement"  in  a  call  extended  to  him  from  another 
field.  Yet  his  conscience  warns  him  against  allowing  this 
consideration  to  be  the  deciding  factor.  The  will  of  God  as 
clearly  revealed  in  Scripture  must  be  the  guiding  star,  and 
the  pastor  must  unflinchingly  heed  its  direction,  otherwise  he 
would  lose  his  clear  conscience,  and  forfeit  the  cheerful  con- 
fidence that  God  is  with  him  and  blessing  his  labors  in  the 
ministry.  This  is  what  always  has  been  expected  of  the  pas- 
tors of  the  Missouri  Synod,  and  this  they  expect  of  each 
other.  They  were  agreed  that  such  conscientiousness  in  the 
performance  of  their  ministerial  duties  must  be  their  way. 
And  if  one  of  their  brethren  would  be  found  wanting  in  this 
regard,  the  others  felt  in  conscience  bound  to  counsel  him 
privately,  or  eventually  take  the  matter  up  with  him  at  the 
next  conference. 

Speaking  of  the  life  and  activities  of  the  Missouri  Synod 
pastors,  it  must  be  said  that  conferences  always  were  an 
essential  feature  of  the  same.  Having  spent  so  many  years 
at  college  together,  it  was  but  natural  for  them  to  be  desirous 
of  meeting  again  at  times,  to  bring  to  each  other's  remem- 
brance the  happy  college  days,  and  to  tell  each  other  the  ex- 
periences they  had  in  the  ministry.  But  this  desire,  natural 
though  it  is,  never  was  the  motive  nor  the  object  of  insti- 
tuting conferences.  It  was  brought  about  by  the  interest  the 
pastors  had  in  their  common  work,  by  a  desire  to  discuss  the 
work  in  hand  with  the  brethren,  to  learn  from  them,  and  to 
become  more  eflicient  in  the  performance  of  their  ministerial 
duties. 

Let  us  in  spirit  attend  such  a  conference.  On  entering 
the  room,  we  find  the  pastors  at  work.  A  sermon  may  be 
taken  under  consideration  and  criticized.  Or  a  brother  reads 
a  paper  on  a  certain  passage  of  Scripture  which  every  one 


500  THE  PASTORS   OF  THE   MISSOURI   SYNOD. 

of  them  may  be  called  upon  some  day  to  preach  on.  Perhaps 
it  is  a  somewhat  difficult  text  of  the  Bible  concerning  the 
correct  interpretation  of  which  none  of  them,  being  teachers 
of  the  Bible,  should  be  in  doubt.  Or  may  be  they  are  to  hear 
about  some  occurrence  or  condition  of  the  times  threatening 
the  peace  and  welfare  of  the  Church.  All  very  important 
matters,  indeed;  and  the  discussion  following  can  result  only 
in  mutual  benefit.  The  brother  who  reads  the  paper  he  has 
written  for  the  occasion  renders  a  valuable  service  to  the 
others,  and  they,  in  turn,  serve  him  with  their  spiritual  gifts 
by  approving  or  correcting  his  work.  Thus  they  serve  each 
other  in  their  mutual  endeavors  to  promote  the  kingdom  of 
God,  to  benefit  their  respective  congregations,  and  to  glorify 
the  name  of  Jesus  Christ. 

Much  time  has  always  been  given  in  these  conferences 
to  discussing  practical  questions  called  casualia.  The  Evan- 
gelical Lutheran  minister  is  familiar  with  the  Biblical  prin- 
ciples that  are  to  guide  him  in  every  particular  phase  of  the 
administration  of  his  office.  But  the  circumstances  of  the 
individual  cases  requiring  his  attention  and  action  are  often 
so  different  from  the  circumstances  of  apparently  similar 
cases,  as  well  as  so  intricate,  that  much  spiritual  wisdom  is 
needed  to  handle  them  correctly.  A  pastor  embarrassed  with 
such  a  case,  and  not  knowing  just  how  to  proceed  is  glad  to 
lay  it  before  the  conference.  The  brethren  have  had  ex- 
perience in  these  matters.  Perhaps  one  of  them  has  had  just 
such  a  case  before,  and  therefore  knows  all  about  it ;  or  there 
are  some  who,  through  many  years  of  practise,  have  acquired 
a  reliable  judgment.  So  the  case  is  taken  under  consideration, 
and  again  one  learns  from  the  other.  The  brother  who  had 
been  in  trouble  now  sees  his  way  clear,  knowing  how  to  act 
in  the  case,  and  with  a  feeling  of  relief  and  thankfulness  to 
God  he  returns  home.  Thus  the  conference  has  always  been 
an  important  feature  in  the  life  of  the  pastors  of  the  Mis- 
souri Synod. 

During  these  seventy-five  years  quite  a  number  of  the 
pastors  of  the  Missouri  Synod  have  been  itinerant  preachers. 
As  the  German  Lutherans  emigrated  from  the  old  country, 


THE  PASTORS   OF   THE   MISSOURI    SYNOD.  501 

seeking  a  new  home  both  for  themselves  and  for  their  chil- 
dren in  this  blessed  land,  they  mostly  flocked  to  the  new 
States,  which  were  still  sparsely  settled,  or  not  settled  at  all, 
where  land  therefore  could  be  bought  at  a  nominal  price.  In 
doing  so,  however,  they  rarely  thought  of  taking  into  con- 
sideration the  question  as  to  church  and  school.  They  did 
not  look  for  the  Church,  and  so  the  Church  had  to  look  for 
them.  Preachers  traveled  from  one  settlement  to  the  other, 
mostly  on  horseback,  preaching  to  as  many  as  they  could 
gather  together  in  houses  or  even  barns,  exhorting  them  not 
to  forget  their  Lord  and  Savior  in  this  new  country,  but  to 
be  mindful  of  His  admonition :  "Seek  ye  first  the  kingdom  of 
God  and  His  righteousness,  and  all  these  things  shall  be  added 
unto  you."  Their  aim  was  to  organize  these  people  into  con- 
gregations as  soon  as  possible,  and  then  to  have  them  call  a 
pastor  of  their  own.  The  first  Lutheran  itinerant  preacher  in 
the  West  was  the  sainted  Wyneken,  who  in  1838  and  1839  in 
this  way  visited  the  German  settlements  of  Northern  Indiana 
and  Southern  Michigan.  His  example  caused  Synod  at  its 
first  meeting,  in  1847,  to  appoint  a  "visitor"  for  the  purpose 
of  looking  up  the  German  Lutherans,  scattered  here  and 
there  in  the  new  settlements.  He  was  given  instructions 
how  to  go  about  his  work.  Others  followed,  and  the  result 
of  their  pioneer  work  was  that,  after  a  few  decades,  hundreds 
of  Lutheran  congregations  were  gathered  in  Iowa,  Kansas, 
Nebraska,  Wisconsin,  and  Minnesota. 

In  reading  the  reports  sent  in  by  these  men,  we  marvel 
how  it  was  possible  for  them  to  do  these  things,  and  to  carry 
on  this  work  for  any  length  of  time.  To  be  away  from  home 
again  and  again  for  days  and  weeks  all  the  year  round, 
traveling  over  the  worst  imaginable  roads,  in  rain  or  snow, 
even  with  blizzards  blowing,  and  then,  perhaps,  on  arriving 
at  a  settlement,  to  find  their  approach  to  the  people  blocked 
right  and  left,  or  to  see  the  glowing  expectations  of  success 
that  filled  their  hearts  at  the  former  visit  to  this  place  cruelly 
shattered,  —  this  seems  to  be  enough  to  tire  out  a  man  both 
physically  and  mentally  in  a  few  months.  Why  was  it  that 
these  traveling  preachers  were  not  easily  tired  out  and  dis- 


502  THE  PASTORS   OF   THE   MISSOURI    SYNOD. 

couraged,  but  kept  up  their  work  for  years?  It  was  because 
they  were  altogether  of  the  same  mind  as  their  other  brethren 
in  the  ministry,  holding  that  they  were  not  in  this  work  for 
their  own  sakes,  but  for  the  sake  of  their  Master  Jesus  Christ, 
to  carry  out  His  Great  Commission  to  the  Church:  "Go  ye 
into  all  the  world,  and  preach  the  Gospel  to  every  creature," 
and  for  the  sake  of  the  lost  souls,  whom  Christ  has  redeemed 
with  His  precious  blood.  They  were  willing  to  do  all  in  their 
power  that  some  of  them,  by  the  grace  of  God,  might  yet 
be  saved. 

"A  woman  that  feareth  the  Lord,  she  shall  be  praised," 
we  read  Prov.  31,  30.  In  a  general  survey  of  the  life  of  the 
pastors  of  the  Missouri  Synod  during  the  past  seventy-five 
years,  mention  must  needs  be  made  also  of  the  pastor  s  wife. 
We  find  that  God  has  graciously  favored  our  pastors  with 
wives  that  feared  the  Lord,  and  were  of  a  true  Christian  dis- 
position, ready  to  follow  their  husbands  whithersoever  the 
Lord  would  call  them,  to  accommodate  themselves  to  condi- 
tions, whatever  they  would  be,  and,  in  general,  to  be  faithful 
helpmeets.  And  many  a  pastor  must  —  rightly  understood 
—  confess  of  his  wife  that  she  made  a  man  of  him.  Earlier 
in  this  article  we  spoke  of  the  contentment  of  the  pastors. 
But  how  much  would  they  have  accomplished,  though  they 
themselves  were  really  content  to  bear  hardships,  if  their  wives 
had  not  been  of  the  same  mind?  The  wife  has  to  bear  the 
burden  if  the  man  is  to  be  content  with  a  small  income  for 
a  living.  And  she  must  be  willing  to  bear  such  burdens.  She 
must  forego  many  things  her  sisters  in  better  circumstances 
are  enjoying.  A  person  who  wants  to  be  content  with  scanty 
means  at  hand  will  not  succeed  unless  he  learns  thrift  and 
economy.  But  who  takes  care  of  this  business  in  the  home? 
Is  it  not,  in  a  great  measure,  the  housewife?  Such  praise- 
worthy qualities  were  always  expected  of  the  Lutheran  min- 
ister's wife.  And,  as  a  rule,  she  was  not  found  wanting. 
Eecognizing  what  was  expected  of  her,  she  was  ready,  in  the 
fear  of  God,  to  be  a  good  helpmeet  also  in  this  regard.  She 
had  to  do  her  own  work.  Servants  were  rarely  found  in 
the  parsonage,  unless  private  means  made  such  expenditure 


THE  PASTORS   OF  THE   MISSOURI    SYNOD.  503 

possible.  It  is  true,  there  were  other  women  in  the  congrega- 
tions that  were  no  better  off.  However,  while  these  had  to 
look  after  their  own  family  only,  and  perhaps  for  weeks  and 
months  no  stranger  would  cross  their  threshold,  the  pastor's 
wife  was  obliged  to  keep  open  house,  as  it  were.  A  bishop 
should  be  given  to  hospitality,  say  the  Scriptures,  and  the 
Missouri  Synod  pastor  always  tried  to  live  up  to  this  require- 
ment, even  in  the  early  days  of  our  Synod,  when  almost 
everybody  was  poor.  When  conference  assembled,  the  pastor's 
house  was  the  logical  place  of  gathering.  When  a  brother 
pastor  in  official  business  happened  to  come  to  a  place  that 
had  a  Lutheran  congregation,  he  would  stop  at  the  pastor's, 
of  course;  and  many  a  brother  from  the  laity  on  his  journey 
loved  to  pay  a  passing  visit  to  the  pastor  of  the  place  he 
came  to.  And  many  a  stranded  foreigner  would  remember 
that  he  was  a  Lutheran,  and,  hoping  to  find  Christian  hos- 
pitality in  the  Lutheran  parsonage  of  the  place,  would  be 
sure  to  find  out  the  address.  So  there  was  much  extra  work 
for  the  already  overburdened  pastor's  wife,  who  had  to  do  her 
own  work.  Now,  though  not  every  one  of  them  received  the 
guest  with  a  kind  welcome,  we  dare  say  that  it  was  the  rule, 
for  it  is  generally  said  of  the  pastor's  wives  of  our  Synod 
that  they  are  hospitable.  And  such  of  us  as,  traveling  in 
Synod's  business,  had  occasion  to  stop  at  many  a  Lutheran 
parsonage  will  gladly  declare  that  the  hospitality  of  these 
places  and  the  kind  entertainment,  so  cheerfully  offered  by 
the  hostess,  count  among  the  most  pleasant  reminiscences  of 
their  lives. 

The  German  population  of  our  country  during  all  those 
years  of  our  sy nodical  activities  consisted  mostly  of  farmers, 
mechanics,  and  wage-earners.  Such,  therefore,  was  the  char- 
acter of  our  congregations  both  in  the  towns  and  cities  and 
in  the  rural  districts.  The  rich  and  the  educated  were  rare 
exceptions.  It  was,  therefore,  a  great  advantage  for  the  Mis- 
souri pastors'  wives  also  to  have  come,  for  the  most  part,  from 
these  circles.  They  felt  at  home  among  the  women  of  the 
congregation,  nor  were  they  looked  upon  as  not  fitting  in 
among  them.     They  could  talk  with  them  after  their  own 


504  THE  PASTORS   OF   THE   MISSOURI   SYNOD. 

fashion  about  cooking,  baking,  sewing,  putting  up  fruit,  etc. 
They  would  join  them  socially  in  their  houses  as  women  of 
their  own  class;  they  were  able  to  do  them  a  good  turn  by 
giving  them  their  sisterly  advice,  and  even,  if  need  be,  lend- 
ing them  a  helping  hand.  We  can  recall  an  instance  of 
a  young  pastor's  wife  having  won  the  hearts  of  the  women 
of  the  congregation  because  she  was  so  handy  in  making 
a  certain  kind  of  bonnet  for  them  which  they  called  shakers. 
Thus  in  many  cases  a  bond  of  mutual  confidence  was  soon 
formed,  and  the  pastor's  wife  not  rarely  became  prima  inter 
pares.  In  this  way  she  would  indirectly  become  a  helpmeet 
of  her  husband  in  his  ministerial  work,  though  she  made  it 
a  rule  not  to  mix  in  the  affairs  of  his  office.  Because  of  his 
wife  the  women  of  the  congregation  would  take  so  much  more 
kindly  to  the  pastor;  and  the  provisions  brought  to  the 
kitchen  as  gifts  often  assisted  him  in  dispelling  thoughts  of 
care  and  worry.  —  It  must  be  said,  however,  that  all  pastors 
were  not  so  fortunate  in  having  such  an  excellent  consort. 
There  were  also  unpleasant  exceptions,  it  is  true.  This  fact, 
however,  though  not  to  be  passed  by,  need  not  be  discussed 
at  length. 

Large  families  were  met  with  in  the  parsonage  almost 
everywhere,  thank  God !  May  it  always  be  so !  As  in  every 
Christian  home  the  bringing  up  of  the  children,  to  a  great 
extent,  rests  with  the  mother,  so  it  is  also  in  the  pastor's 
home.  But,  again,  to  bring  up  many  children  means  much 
work,  much  self-denial  and  faithfulness  for  the  mother.  The 
Christian  training,  as  experience  shows,  even  in  the  most 
favorable  cases,  fails  to  reach  the  ideal.  That  is  the  case  in 
the  pastor's  family  as  well  as  in  others.  Yet,  as  a  rule,  the 
pastors  of  our  Synod  had  their  children  in  subjection,  and 
they  were  well  trained,  one  proof  for  which  assertion  may  be 
found  in  the  fact  that  of  the  young  men  and  boys  that  year 
after  year  devoted  themselves  to  the  service  of  the  Lord  in 
church  and  school  a  large  number  came  from  the  parsonages. 

We  close  this  essay  with  the  words  of  our  sainted  teacher 
Doctor  Walther :  "May  God  at  all  times,  grant  us  a  believing 
and  God-fearing  ministry!" 


LIFE   AND   WORK   OF   OUR   TEACHERS.  505 

Scenes  from  the  Life  and  Work  of  Our 
Teachers. 

R.  A.  MangelsdobFj  St.  Louis,  Mo. 

The  work  of  a  Lutheran  teacher  in  a  Christian  training- 
school  is  of  a  manifold  nature.  Chiefly,  however,  it  consists 
in  being  an  educator  and  a  trainer  of  children.  As  an  edu- 
cator it  is  not  his  purpose  to  produce  artists  or  even  artisans, 
nor  to  give  the  children  a  scientific  education,  but  to  produce 
efficient  citizens,  who  recognize  their  duty  and  place  in  home 
and  state  and  aim  to  become  proficient  in  the  duties  devolving 
upon  them.  As  a  trainer  a  Lutheran  teacher  considers  the 
things  named  in  Eph.  6,  4:  "And  ye  fathers  [teachers], 
bring  them  [the  children]  up  in  the  nurture  and  admonition 
[the  means  of  training]  of  the  Lord  [the  aim  of  the  train- 
ing]." He  is  a  pedagog,  which  in  the  Greek  language  means 
a  leader  of  boys.  This  word,  which  occurs  also  in  the  New 
Testament,  has  been  translated  instructor  and  schoolmaster. 
The  aim  that  the  Lutheran  teacher  has  as  a  trainer  of  youth 
certainly  will  only  be  approximated  in  this  life.  The  aim  to 
bring  the  children  to  the  Lord  and  teach  them  the  way  to 
salvation  implies  that  they  become  more  and  more  perfect 
in  thoughts,  words,  and  deeds,  that  they  live  as  true  Chris- 
tians should  live. 

What  a  difficult  problem  this  combined  work  is,  and  what 
measure  of  grace,  patience,  and  love  the  Lutheran  teacher 
must  receive  from  the  Lord,  we  can  only  comprehend  after 
a  close  and  intimate  study  of  his  work.  While  this  article 
does  not  intend  to  give  to  the  reader  an  intimate  knowledge 
of  the  teacher's  task,  an  attempt  will  be  made  to  portray 
a  few  scenes  from  the  teacher's  life  and  work. 

In  bringing  our  children  to  the  Christian  training-school, 
we  entrust  them  to  the  Christian  teacher,  whose  whole  life  is 
dedicated  to  that  one  work  of  bringing  these  children  to 
Jesus,  the  great  Friend  of  the  little  ones.  The  life  of  such 
a  teacher  is  dedicated,  yes,  consecrated,  to  obeying  the  com- 
mand of  Jesus,  "Feed  My  lambs!"  What  an  unpretentious 
calling  they  have  in  the  eyes  of  the  world!     How  have  not 


506  UFE   AND   WORK   OF   OUR    TEACHERS. 

these  schools  been  maligned!  How  eagerly  did  not  their 
enemies  try  to  suppress  them !  Yet  the  Lord  held  His  power- 
ful hand  over  them,  so  that,  instead  of  being  suppressed, 
their  number,  by  His  gracious  blessing,  has  been  increased; 
there  is  now  a  larger  demand  for  such  teachers  and  schools 
than  ever  before.  This  is  a  counterpart  to  the  life  of  Israel 
in  Egypt  —  the  more  they  were  oppressed,  the  greater  their 
number  became.  It  is  therefore  plain  that  it  is  the  Lord  who 
lias  held  His  protecting  hand  over  them. 

The  lives  and  experiences  of  the  preachers  and  teachers 
of  old  (the  prophets)  are  recorded  in  the  Bible  for  our  spir- 
itual edification,  to  increase  our  faith.  Would  it  not  at  least 
be  interesting  to  hear  something  about  the  lives  of  our 
teachers?  Would  it  not  profit  some  one  to  be  permitted  to 
hear  something  of  the  life  and  work  of  the  men  who  were  so 
unostentatious  in  the  performance  of  their  duties? 

Let  us  take  a  glimpse  at  the  lives  and  schools  of  some 
(particularly  the  founders)  ;  take  a  look  into  their  home  life, 
their  school  life,  etc.;  yes,  observe  the  alternate  joys  and 
sorrows  of  these  men. 

These  teachers  observed  what  their  Master  and  Savior 
said  and  did  in  reference  to  those  teaching  and  preaching  the 
Gospel  of  Jesus  Christ  Crucified.  They  took  up  the  work 
without  requiring  the  promise  of  high  salaries,  comforts  of 
life,  etc.  They  followed  the  call  of  their  Master.  Their 
demands  in  home  and  school  were  very  modest. 

Their  home  was  in  most  cases  a  log  hut  or  its  equivalent. 
Two  or  three  rooms,  devoid  of  all  ornaments  or  beauty,  except 
the  faith,  peace,  and  happiness  of  heart  which  made  the  rough 
walls  and  floors  comfortable.  Much  of  the  support  of  the 
household  came  from  free-will  offerings,  which  were  given 
more  or  less  regularly  according  to  the  season.  Very  often 
the  good  helpmate  came  to  the  teacher  for  funds  to  purchase 
supplies  for  the  home.  Often  there  were  no  funds,  however, 
since  in  many  cases  no  certain  amount  had  been  promised. 
So  first  of  all  he  had  to  make  known  his  wants  and  give  due 
time  for  the  collection  of  funds.  The  teacher,  as  well  as  his 
wife,  were  truly  masters  of  finance.     To  bring  up  a  large 


LIFE   AND   WORK   OF   OUR   TEACHERS.  507 

family  on  their  small  allowance;  to  clothe  and  feed  them; 
yes,  to  give  them  a  good  education,  required  the  mind  of 
a  financial  genius.  It  is  hardly  necessary  to  remark  that 
luxuries  were  not  only  unknown  in  these  homes,  but  were  not 
even  missed,  yes,  not  even  desired. 

Still  this  very  home  waited  for  the  time  to  come  when  the 
oldest  son  could  be  sent  to  college  to  help  the  Church  with 
another  worker  in  the  vineyard  of  the  Lord.  How  did  they 
manage  to  accomplish  this  ?  Where  did  the  funds  come  from 
to  support  the  son  at  college?  The  good  Lord  only  knows. 
It  is  a  problem  to  us  of  the  present  time,  and  we  soon  come 
to  a  desperate  stop,  seeing  nothing  but  deficits.  As  was  said 
above,  the  Lord  knows,  for  He  blessed  the  home  and  made  the 
little  last,  even  as  with  the  widow  at  Elijah's  time. 

The  schoolroom,  where  the  teacher  accomplished  even 
greater  things  than  at  home,  was  also  of  the  same  type  as 
the  home;  plain,  simple,  yes,  extremely  plain.  Constructed, 
of  logs,  in  many  cases  by  the  members  of  the  congregation 
themselves,  it  was  a  counterpart  of  the  early  churches  and 
homes.  The  desks  and  seats  for  the  pupils  were  home-made, 
usually  accommodating  from  eight  to  ten  pupils.  The  table 
for  the  teacher  was  of  the  same  type,  constructed  from  boards 
procured  from  the  nearest  sawmill.  On  the  front  wall,  and 
there  only,  was  a  blackboard.  The  plaster  of  this  front  wall 
was  given  a  coat  of  slating  or  common  black  paint.  A  box 
stove  for  burning  large  logs  was  the  heating  apparatus.  The 
windows  were  small  and  few;  consequently  the  light  for  the 
room  was  not  of  the  best.  There  was  no  lack  of  fresh  air, 
however,  as  the  windows  and  doors  admitted  plenty  of  it, 
even  when  closed  as  securely  as  they  would  permit. 

One  benefit  in  the  arrangement  of  the  desks  was  this,  that 
if  the  number  of  pupils  increased,  all  that  was  necessary  to 
accommodate  them  was  to  order  the  pupils  to  sit  a  little 
closer.  Where  eight  ought  to  sit,  sometimes  twelve  would  be 
accommodated.  In  this  way  often  a  Jiundred  or  more  pupils 
were  placed  in  a  small  schoolroom. 

The  want  of  school  supplies,  text-books,  and  other  things 
need  not  be  mentioned,  although  it  seems  a  miracle  that  with 


508  LIFE   AND   WORK   OF   OUR   TEACHERS. 

the  limited  amount  of  text-books  and  supplies  these  schools 
accomplished  such  wonderful  results,  results  which  showed 
the  direct  blessing"  of  the  Lord,  who  multiplied  in  the  heart 
and  mind  of  the  children  the  results  by  two  and  three,  since 
the  work  was  done  in  His  name  and  for  His  sake. 

Look  about  in  our  Synod.  Are  not  most  of  the  old  workers 
in  the  vineyard  of  the  Lord  pupils  of  just  such  schools  %  Were 
they  not  there  equipped  with  the  necessary  knowledge  for 
entering  college?  Are  not  many,  yes,  very  many  of  the 
workers  in  the  Lord's  vineyard  of  the  present  time,  even  the 
younger  laborers,  the  product  of  our  Christian  training- 
schools  ? 

Let  us  now  observe  the  teacher  while  actively  engaged  in 
his  work  in  the  schoolroom ;  see  his  instruction  and  training, 
his  relation  to  the  pupil;  in  short,  observe  the  many  ex- 
periences of  the  master  mind  in  such  a  school. 

The  musical  instrument  of  the  school  in  the  early  days 
of  Synod  was  the  violin.  With  it  the  children  were  trained 
not  only  in  rote  songs,  but  also  in  two-  and  three-part  songs. 
An  accomplished  master  in  this  respect  was  the  sainted 
Teacher  Schachameier  of  Chicago.  Many,  if  not  most,  of 
the  arrangements  or  settings  for  the  children's  choruses  in 
school  had  to  be  made  by  the  teacher  himself,  since  books 
with  such  music  were  difficult  to  procure.  Many  showed 
great  skill  and  knowledge  in  arranging  the  songs  and  hymns 
in  harmonious  and  correct  setting.  Teacher  Hoelter  had  ac- 
quired great  skill  in  this  work,  as  his  Choralbuch  shows,  for 
which  he  is  justly  known. 

The  teacher,  being  also  the  organist  in  the  public  services 
on  Sundays  and  holidays,  was  very  conscientious  in  preparing 
his  music  for  such  services.  He  regretted,  however,  that 
suitable  organ  music  was  so  scarce  in  those  days  or  at  least 
difficult  to  procure.  He  would  copy  passages  from  old  mas- 
ters, yes,  some  copied  their  entire  Choralbuch,  before  the 
editions  were  to  be  had*  that  are  popular  at  the  present  time. 
If  some  teacher  of  our  Synod  had  collected  a  book  of  preludes 
or  interludes  and  published  it,  it  would  be  welcomed  by  all. 
Well  we  remember  when   Teacher  Kunz  had  his  books  of 


LIFE   AND    WORK   OF   OUR   TEACHERS.  509 

interludes  published.  He  was  an  efficient  organist,  being 
gifted  with  a  rare  musical  talent.  Up  to  the  present  time  his 
interludes,  as  well  as  Teacher  Moesta's,  are  known  to  our 
organists. 

Let  us  now  enter  one  of  our  very  early  city-schools,  the 
one  of  E.  Eoschke,  of  old  Trinity  in  St.  Louis.  This  congre- 
gation, as  others  of  the  time,  did  not  believe  in  coeducation. 
On  that  account  Teacher  Eoschke  had  only  boys  to  instruct 
for  a  number  of  years.  Palm  Sunday  and  Easter  Day  have 
passed  by,  and  the  new  recruits  are  expected  in  school. 
Early  in  the  day  the  teacher  is  active  at  home.  After  the 
regular  morning  devotion  and  breakfast  he  retires  to  his 
room  and  once  more  prepares  his  mind  and  heart  by  special 
prayer  and  supplication  for  the  day's  work.  Long  before  it 
is  time  for  school  to  take  up  we  find  the  teacher  in  the  school- 
room, where  he  sees  to  it  that  everything  is  in  readiness  for 
the  reception  of  the  newcomers,  as  well  as  the  ones  already 
enrolled.  By  and  by  the  mothers  are  coming,  escorting  the 
little  recruits  on  the  first  day  of  their  school-life.  The  eyes 
of  the  mother  and  of  the  little  boy  are  trained  on  the  teacher, 
observing  his  expression  of  face,  his  demeanor  and  actions. 
He  is  aware  that  particularly  in  these  first  hours  he  can  gain 
or  destroy  the  confidence  of  the  newcomer.  For  each  one  he 
has  a  special  word  or  remark  that  will  give  confidence  to  the 
little  timid  hearts.  Of  Max  he  inquires  about  his  rabbits; 
of  Willie,  about  the  chickens  or  dog,  etc.  So  one  after  another 
is  led  to  his  place,  until  the  room  is  crowded  to  the  teacher's 
desk.  The  mothers  have  again  returned  home;  the  session 
begins. 

The  sound  of  the  morning  hymn  and  prayer  has  ceased; 
all  are  ready  to  hear  the  story  from  the  Bible.  Our  teacher 
has  been  surveying  the  class  of  newcomers,  but  they  have 
been  doing  the  same  with  him.  Little  Paul  has  not  turned 
his  eyes  away  from  the  teacher  for  a  moment;  he  is  com- 
paring the  teacher  with  his  papa  at  home.  Emil  is  very 
anxious  to  see  what  the  teacher  will  do  and  say,  what  school 
really  means.  While  Julius  is  laughing,  Ferdinand  is  crying, 
indulging  in  sorrow.    Max  is  sitting  as  quiet  as  a  statue,  but 


510  LIFE   AND   WORK   OF   OUR   TEACHERS. 

John  is  making  general  observations  about  all  parts  of  the 
schoolroom.  Frederick  is  trying  to  start  a  conversation  with 
the  teacher,  while  Herman  has  left  his  seat,  believing  that 
school  grants  the  same  liberties  and  privileges  as  the  home. 
Herbert  has  been  trying  to  sight  the  candy  promised  him; 
however,  Henry  is  trying  to  discover  the  rod  that  his  parents 
said  he  would  make  acquaintance  with  in  the  schoolroom. 

Thus  we  see  that  each  child  differs  from  the  other.  Every 
face  gives  expression  of  the  impressions  made  on  the  mind 
during  the  first  minutes  of  their  school-life.  A  very  singular 
picture. 

Now,  what  are  the  thoughts  of  the  teacher  while  observing 
this  class  of  recruits  ?  They  are  also  many ;  cheerful,  serious, 
anxious  ones.  Certainly  his  main  thought  is,  Lord,  help  me ! 
He  has  long  learned  that  human  efforts  and  attempts  avail 
little  when  hearts  of  children  are  to  be  directed  to  salvation. 
Every  heart  is  a  field  to  be  planted  and  cultivated  in  a  God- 
pleasing  manner. 

The  teacher  tells  his  newcomers  the  story  of  Jesus  bless- 
ing little  children.  During  this  lesson  the  little  ones  listen 
more  or  less  attentively.  The  teacher  now  takes  some  time 
to  devote  exclusively  to  the  newcomers.  Will  he  begin  to 
instruct  them?  No,  he  makes  an  effort  to  get  acquainted 
with  them ;  to  take  the  fear  from  their  hearts ;  to  make  their 
stay  in  the  schoolroom  a  pleasant  one.  He  discusses  events 
with  them  with  which  they  are  acquainted;  he  displays 
a  large  picture  or  a  familiar  object  from  life  for  the  discussion 
of  the  class;  he  draws  a  large  picture  on  the  blackboard  for 
further  discussion  or  for  copying  as  best  they  can.  While 
they  are  engaged  with  this  drawing,  he  may  be  able  to  devote 
time  to  the  other  classes. 

Let  us  observe  another  actual  occurrence  in  a  different 
school  with  a  very  backward  child.  The  boy  had  not  taken 
part  in  any  of  the  discussions  of  the  class ;  he  would  not  copy 
a  picture  from  the  wall;  not  even  would  he  offer  a  "yes"  or 
"no."  Finally  the  teacher  took  him  to  his  desk,  talked 
friendly  to  him,  and  then  drew  on  the  slate  of  the  boy  the 
outlines  of  a  hog.     The  boy  surveyed  the  picture  and  finally 


LIFE   AND   WORK   OF   OUR    TEACHERS.  511 

burst  out  with  indignation,  saying,  "You  surely  did  not  see 
a  hog  for  a  long  time !" 

All  these  engagements  with  this  class  of  newcomers  are 
short,  as  the  children  tire  quickly,  not  having  learned  to  con- 
centrate their  minds  for  any  length  of  time  on  one  topic. 
We  may  estimate  the  teacher's  task  when  we  consider  that 
during  all  this  time  he  has  other  classes   waiting  for  him. 

It  is  well  known  that  our  teachers,  even  to  the  presenl 
day,  use  the  so-called  "Socratic  method"  of  teaching  in  many 
of  the  topics  of  the  curriculum,  especially  in  Bible  history, 
Catechism,  etc.  This  method  consists  in  teaching  through 
well-directed  questions  on  the  topic.  There  are  other  methods, 
e.  g.,  the  heuristic  method,  the  lecture  method,  the  socialized 
method,  and  others.  The  socialized  method  has  been  reju- 
venated in  the  last  decade.  All  these  methods  were  used  long 
ago,  but  are  rediscovered  every  once  in  a  while.  It  is  certain 
that  many  of  the  so-called  discoverers  are  not  familiar  with 
the  history  of  education,  or  they  would  not  dare  to  proclaim 
them  as  new  methods. 

During  many  of  the  lessons,  also  in  Bible  history,  which 
must  needs  be  treated  seriously,  demanding  holy  respect  for 
the  Word  of  God,  occasionally  answers  are  given  which  nearly 
upset  the  order  of  the  class.  In  most  cases  they  are  the  result 
of  inattention.  They  may  be  amusing,  however,  and  there- 
fore we  shall  listen  to  a  few  answers  of  this  kind. 

The  class  of  Teacher  Fischer,  of  Chicago,  about  the  first 
Lutheran  teacher  in  that  city,  was  beginning  the  stories  of 
the  Old  Testament.  Teacher  Fischer  had  tried  to  make  the 
class  understand  that  there  are  two  Testaments.  He  had  re- 
ceived the  answer  that  the  first  is  the  Old  Testament.  He 
asks  the  class,  "What  other  Testament  does  the  Bible  con- 
tain?" One  of  the  pupils  volunteers  the  answer,  "A  young 
one."  It  required  very  tactful  action  by  the  teacher  to  regain 
the  desired  attention  and  state  of  mind. 

In  the  class  of  Teacher  Bartling,  of  Addison,  who  cer- 
tainly is  known  to  a  great  number  of  our  teachers  and  min- 
isters, the  story  of  the  resurrection  of  the  young  man  of  Nam 
was  treated.     The  discussion  has  progressed  to   the  point 


512  LEFE   AND   WORK   OF   OUR   TEACHERS. 

where  Jesus  came  near  to  the  gate  of  the  city.  The  teacher 
asks  the  question,  "What  happened  as  Jesus  came  near  to  the 
gate  of  the  city  ?"  The  prompt  answer  was  supplied,  "A  dead 
man  came  out  of  the  gate."  The  dignified  nature  of  the  old 
teacher  had  the  required  equilibrium  established  again  in 
a  few  seconds. 

The  patience  of  the  teacher  must  seemingly  have  no  end, 
as,  particularly  in  the  lower  grades,  the  children  come  from 
homes  where  they  have  received  so  many  considerations  and 
have  enjoyed  so  many  personal  concessions,  that  they  must 
first  learn  that  the  school  must  be  just  to  all  and  grant  no 
such  privileges  without  special  need.  Let  us  enter  the  school- 
room of  one  of  our  old  primary  teachers,  that  of  Teacher  Kilz. 
The  day  for  enrolling  the  newcomers  was  again  at  hand. 
The  older  sister  of  a  small  girl  was  still  in  the  room.  She 
was  ready  to  leave  and  had  said  good-by  to  little  Martha, 
not  expecting  a  dramatic  scene.  Just  then  Martha  began  to 
lament:  "O  Annie,  my  Annie,  stay  here!"  This  was  re- 
peated several  times.  The  teacher  asked  Annie  to  leave,  as 
he  would  take  care  of  the  little  one.  After  Annie  had  left 
the  room,  Martha  was  drying  her  tears  on  a  handkerchief 
much  soiled  and  quite  wet  from  tears.  The  teacher  tried  to 
console  Martha,  but  she  cried  louder,  so  that  he  feared  the 
rest  of  the  class  would  soon  join  her,  since  their  faces  showed 
signs  of  approaching  disturbance.  After  a  moment's  thought 
he  got  the  large  towel  used  in  the  room  when  need  be,  and 
handing  it  to  little  Martha,  said,  "Your  handkerchief  is  not 
large  enough,  take  this  towel."  She  took  it  and  dried  her 
tears  to  her  heart's  content.  First  a  few  of  the  other  new- 
comers, who  had  showed  signs  of  trouble,  began  to  smile  and 
then  more  and  more,  until  the  whole  class  was  amused,  even 
Martha  finally  getting  happy  and  joining  the  rest  in  their 
work. 

This  towel  episode  showed  a  beneficial  effect  later  on  in 
this  same  class.  A  little  girl  belonging  to  this  class  was  very 
contrary.  She  was  a  pretty  little  girl  with  blue  eyes,  regular 
features,  and  bobbed  hair.  She  did  not  want  to  know  or  say 
anything.    If  she  did  answer  at  all,  she  would  say,  "I  can't," 


LIFE   AND    WORK   OF    OUR    TEACIIERS.  513 

or,  "I  don't  know."  If  the  teacher  tried  to  urge  her  to  do 
her  part  in  the  class,  she  would  shed  an  abundance  of  tears. 
This  had  gone  on  for  some  days,  when  the  teacher  remarked 
to  her,  "Let  me  get  the  large  towel  to  help  dry  your  tears." 
He  had  gone  only  half  way,  when  she  exclaimed  with  great 
fear,  "No,  no,  I'll  he  good;  I'll  answer.  No,  no,  don't  get 
the  towel!"  Why  had  this  child  such  fear  of  the  towel? 
It  seemed  that  since  little  Martha  had  dried  her  tears  with 
this  towel,  the  others  thought  it  meant  ridicule  to  use  the 
towel  in  class. 

The  intercourse  with  the  small  children  is  a  very  intimate 
one ;  the  little  ones  wish  to  be  intimate.  The  sainted  teacher 
H.  H.  Meyer,  of  St.  Louis,  told  the  following  experiences  he 
had  with  a  little  girl  of  his  class :  While  passing  close  to  her 
desk,  she  remarked,  "Teacher,  I  seen  you  yesterday."  He  cor- 
rected her,  saying,  "I  saw  you  yesterday."  She  frowned  at 
this  correction,  but  was  quite  happy  when  he  added,  "I  also 
saw  you  yesterday."  When  the  reading-lesson  told  of  snow 
and  ice,  she  remarked  to  the  class,  "I  love  to  paddle  around 
in  the  snow."  To  this  she  added  a  long  story  how  she  had 
been  sick,  the  doctor  had  given  her  ice  to  hold  in  her 
mouth,  etc.  She  told  all  this  with  great  cheerfulness  of  mind, 
never  thinking  of  the  worries  her  parents  must  have  had  with 
her  during  that  sickness.  At  another  time  this  same  girl 
told  her  teacher,  "Teacher,  my  mother's  birthday  is  next 
Sunday;  you  will  get  a  bottle  of  wine  and  a  cake."  All  he 
had,  however,  of  this  treat  was  the  anticipation. 

While  some  of  the  episodes  related  above  appear  to  be 
more  or  less  humorous,  another  one  without  humor  might 
show  the  seriousness  of  training  children.  An  older  teacher 
relates  the  following  experience:  I  received  a  boy  of  twelve 
and  a  half  years  who  did  not  have  a  good  reputation  with  the 
school  in  which  he  was  enrolled  before.  It  had  been  remarked 
that  he  tried  to  have  the  teacher  punish  him  every  day.  If  no 
provocation  was  at  hand,  he  would  seek  one.  On  the  first 
morning  he  misbehaved,  trying  me  severely.  Having,  how- 
ever, resolved  not  to  do  what  the  boy  believed  I  would  do, 
I  merely  admonished  him.     In  the  afternoon  the  boy  tried 

EBENEZER.  33 


514  MFE   AND   WORK   OF   OUR   TEACHERS. 

the  same  thing  again.  I  admonished  him  with  words  of 
Scripture,  but  without  avail.  On  the  second  day  this  boy 
tried  to  make  a  disturbance  in  class  during  the  catechism- 
lesson.  After  this  lesson  I  really  intended  to  punish  this  boy. 
I  therefore  summoned  him  to  my  desk.  He  did  not  come, 
even  after  I  had  repeatedly  ordered  him  to  do  so.  I  then  told 
him  that  I  would  come  to  him,  but  that  this  would  mean 
a  severer  punishment  than  if  he  had  come  to  my  desk.  As 
I  walked  towards  his  desk,  the  boy  left  it,  trying  to  have  me 
catch  him.  This  I  refused,  returning  at  once  to  the  front 
of  the  room,  telling  him  that  unless  he  would  come  imme- 
diately, he  would  be  suspended.  As  he  would  not  obey,  he 
was  suspended  until  I  could  take  the  matter  up  with  the 
parents. '  When  the  parents  were  informed  that  evening  of 
the  boy's  actions  and  behavior,  they  were  so  provoked  to 
wrath  that  the  father  wanted  to  punish  the  boy  with  a  piece 
of  stove- wood.  This  I  prevented,  telling  the  father  that  it 
was  the  saving  of  the  boy's  soul  I  earnestly  wished  for,  and 
that  he  should  do  the  punishing  later,  after  due  deliberation. 
After  having  agreed  that  if  the  boy  would  come  penitently 
to  the  teacher,  promising  to  mend  his  ways  and  do  better,  he 
would  again  be  received  into  school,  I  returned  home.  On 
the  morning  of  the  next  day  the  boy  returned  to  his  place  in 
school,  expecting  a  severe  punishment.  As  he  did  not  come 
to  me,  and  wishing  to  avoid  a  disturbance  in  the  class, 
I  ignored  him  all  day.  I  did  not  put  any  questions  to  him; 
I  did  not  speak  to  him  at  all.  When  school  was  out,  I  re- 
quested him  to  remain.  The  heart-to-heart  talk  I  had  with 
him  then  broke  the  ice  of  his  cold  heart,  which  had  not  been 
broken  by  the  father's  punishment.  I  prayed  with  the  boy 
while  he  wept  pitifully.  He  promised  to  become  a  real  Chris- 
tian child.  When  I  told  him  of  his  Savior's  blood  and  tears, 
also  how  he  could  help  the  school  and  teacher  by  being 
a  model  pupil,  he  asked  to  be  given  an  opportunity  to  show 
his  sincerity.  After  another  prayer,  spoken  by  me  and  re- 
peated by  the  boy,  he  went  to  his  home.  What  was  the  result  ? 
The  boy  never  needed  another  correction  or  even  admonition. 
He  became  a  model  boy,  who  even  admonished  the  other 


LIFE   AND   WORK   OF   OUR   TEACHERS.  515 

pupils  whenever  they  trespassed  the  rules  of  the  school  or 
a  divine  law. 

It  was  mentioned  at  the  outset  what  wonderful  work  tin- 
teachers  did  and  are  doing  in  the  schoolroom,  even  though  de- 
prived of  the  complete  equipment  that  public  schools  usually 
possess.  As  years  have  rolled  by,  the  old  and,  in  many  cases, 
primitive  buildings  and  equipment  have  been  replaced  with 
modern  buildings  supplied  with  up-to-date  equipment  and 
supplies.  We  cannot,  however,  in  general  compete  with  the 
public  schools  and  their  equipment  except  in  some  cases,  since 
their  resources  for  the  erection  and  maintenance  of  such  in- 
stitutions are  not  limited  as  ours  are.  Nevertheless,  our 
schools  are  not  only  competing  with  these  institutions  in 
results  attained,  but  usually  excel  them.  Our  teachers, 
having  chosen  their  vocation  for  life,  are  receiving  an  educa- 
tion and  a  training  which  enables  them  to  cope  successfully 
with  the  difficult  problem  of  keeping  up  with  the  times  in 
educational  matters.  Our  normal  schools  have  received  their 
teachers  or  instructors  from  these  schools.  Have  not  our 
schools  shown  that  they  have  teachers  who  are  really  masters 
of  their  vocation?  If  they  have  not  shown  it  publicly  in  all 
branches  of  the  curriculum,  they  have  shown  it  at  least  in 
some.  It  is,  and  ought  to  be,  our  teachers'  aim  to  become 
masters  of  the  art  of  imparting  the  truths  of  the  Catechism 
and  of  the  Bible-histories.  This  being  their  aim,  they  will 
learn  all  their  lives,  never  ceasing  to  add  to  their  knowledge 
and  experience.  Is  it  not  refreshing,  therefore,  when  the 
schoolteacher  attends  his  regular  conference,  either  to  present 
a  paper  or  to  listen  to  one?  If  he  writes  the  paper  and 
presents  it  himself,  he  has  a  double  blessing.  But  all  cannot 
read  papers  at  all  conferences.  So  the  members  come  for  the 
purpose  of  giving  and  receiving.  A  conference,  therefore, 
is  not  an  institution  for  criticism,  although  criticism  may 
find  a  place;  it  is  an  institution  where  the  members  expect 
to  add  to  their  knowledge  and  experience  by  hearing  others 
tell  of  work  in  which  all  are  interested  and  which  is  intended 
to  benefit  all.  To  the  older  members,  particularly,  do  the 
teachers  look  for  advice  at  conferences.    They  possess  a  wealth 


516  LIFE   AND   WORK   OF   OUR   TEACHERS. 

of  experience  from  which  they  can  take  and  serve  the  younger 
colleagues.  So  the  Chicago  conference  has  the  venerable 
Louis  Selle,  who  is  still  active  in  schoolroom  and  conference, 
although  the  Lord  has  granted  him  more  than  half  a  cen- 
tury of  service.  The  St.  Louis  conference  has  the  venerable 
Gustav  Just,  well  known  by  many  books  from  his  pen,  espe- 
cially the  Lutherhuch,  whose  fiftieth  anniversary  was  cele- 
brated some  years  ago,  and  who,  although  not  actively  teach- 
ing in  the  schoolroom,  still  attends  the  conferences  and  shows 
that  he  is  a  master  of  pedagogy.  Thus  most  conferences 
have  their  patriarchs,  too  numerous  to  name. 

What  the  heart  of  such  an  old  teacher  is  filled  with,  how 
he  feels  toward  God  and  his  neighbor,  especially  toward  the 
members  of  the  congregation  which  he  served,  is  also  worth 
considering.  Very  seldom  have  we  the  opportunity  of  hear- 
ing an  open  confession,  as  most  are  very  reticent  when  their 
own  accomplishments  are  touched  upon.  It  may,  therefore, 
be  of  general  interest  to  read  what  an  old  teacher,  since 
departed,  wrote  to  his  congregation  when  he  was  forced  by 
illness  to  retire  from  active  service,  not  long  before  his 
death.  The  words  which  follow  are  from  the  pen  of  the 
sainted  Teacher  Leutner  of  Cleveland.  After  having  stated 
in  the  preamble  of  his  letter  that  the  combined  skill  of  ten 
prominent  doctors  could  not  cure  a  case  of  cancer,  he  con- 
tinued his  letter  as  follows :  — 

"On  account  of  these  conditions  I  find  it  my  painful  duty 
to  urge  the  dear  congregation  to  relieve  me  of  the  school  and 
organist's  duties  so  dear  to  me,  in  order  to  make  it  possible 
for  me  to  retire  from  active  service.  Complete  rest  will  be 
my  severest  pain,  since  I  cannot  attend  the  Christenlehren, 
the  services,  nor  come  to  the  altar  to  partake  of  Holy  Com- 
munion. And  how  gladly  would  I  come  to  praise  the  Lord 
in  His  tabernacles!     But  from  all  this  I  must  now  refrain. 

"When  I  consider  that  the  Lord  found  me  worthy  to  serve 
Him  half  a  century,  to  teach  the  children  in  the  school  and 
to  act  as  organist,  it  touches  my  heart,  so  that  all  I  can 
say  is:  'And  all  this  purely  out  of  fatherly,  divine  goodness 
and  mercy,  without  any  merit  or  worthiness  in  me.'    When 


LIFE   AND    WORK   OF   OUR   TEACHERS.  517 

I  consider  the  grace,  blessings,  and  kindness  which  the  Lord 
has  shown  me  during  all  that  time,  my  heart  is  moved  to 
praise  the  Lord  with  the  words  of  the  psalmist:  "Bless  the 
Lord,  O  my  soul,  and  forget  not  all  His  benefits.'  When 
I  consider  the  many  shortcomings  in  the  conduct  of  my  office, 
having  done  things  I  should  have  avoided,  and,  on  the  other 
hand,  failed  to  do  what  I  should  have  done ;  when  I  consider 
these  transgressions  and  the  patience  the  Lord  has  shown  me, 
I  cannot  praise  Him  enough  for  being  so  long-suffering, 
gracious,  merciful,  and  patient. 

"Dear  brethren,  for  the  confidence  you  have  placed  in  me, 
I  must  express  my  sincere  and  deepest  appreciation;  for  all 
your  kindness  and  love  I  express  my  heartiest  thanks. 

"My  legacy  to  the  congregation  is :  Lord,  mercifully  bless 
the  education  and  training  of  the  young  according  to  Thy 
Word.  Lord  Jesus,  be  and  abide  with  Thy  grace,  blessing, 
and  faithfulness  with  our  dear  Jesus-school;  keep  the  whole 
congregation  with  the  one  thing  needful,  that  all  may  fear 
Thy  name,  that  is,  Thy  Word,  and  grant  them  grace  ever 
more  to  regard  their  school  as  a  great  endowment  and  jewel 
which  they  are  willing  to  protect  and  develop. 

"And  now,  at  the  close  of  my  career  as  teacher,  I  must 
confess  that  it  has  been  very  glorious,  even  though  combined 
with  pain  and  labor;  but  pain  and  labor  for  the  grand  and 
holy  purpose  of  leading  the  children  entrusted  to  me  to 
eternal  salvation.  I  am  right  well  contented  that  the  Lord 
has  made  me  retire  from  my  labors;  I  only  hope  that  the 
evening  of  my  life  will  not  be  too  long,  but  that  the  Lord 
will  grant  me  a  blessed  home-coming  to  Him  very  soon." 

What  a  wonderful  possession  our  congregations  do  have 
when  they  have  established  a  Christian  training-school! 
What  jewels  have  they  been  given  when  they  have  faithful 
teachers  in  these  schools!  What  strenuous  efforts  ought 
they  not  to  make  not  only  to  keep  these  schools,  but  to  im- 
prove them ;  to  improve  their  teachers'  working  and  teaching 
conditions ;  to  improve  where  and  how  they  can,  to  the  glory 
of  God  and  their  own  welfare! 


518  CONGREGATIONAL    AND    HOME   LIFE. 

Congregational  and  Home  Life  in  the 
Missouri  Synod. 

Prof.  Martin  S.  Sommer,  St.  Louis,  Mo. 


The  New  Mission. 

The  beginnings  of  most  of  our  missions  were  very  small, 
—  in  the  sight  of  the  world,  no  doubt,  even  contemptible  and 
humiliating.  After  an  announcement  in  the  press,  after 
visits  among  prospective  members,  the  first  service  was  held 
in  some  humble  private  home,  perhaps  in  some  hut  not  un- 
like the  stable  of  Bethlehem,  or  perhaps  in  some  little  store- 
room, or  some  schoolroom  at  the  cross-roads.  In  some  cases 
the  first  services  were  held  in  some  hall,  two  or  three  flights 
of  stairs  up.  The  first  audience  straggled  in  timidly  and 
with  uncertain  bearing.  Besides  a  few  men  and  women  there 
were  also  a  few  noisy  children.  Outside  of  the  door,  if  the 
place  happened  to  be  upon  the  ground  floor,  there  was  at 
times  another  audience  that  failed  to  be  entertained  by  the 
service  and  therefore  undertook  to  entertain  themselves  by 
disturbing  the  service.  It  took  a  man  of  stout  heart  and 
serene  determination  to  proceed  and  to  carry  on  to  the  close 
a  divine  service  under  such  circumstances.  The  Missouri 
missionary  who  was  opening  the  mission  had  prayed  for 
God's  blessing,  for  the  Holy  Spirit's  guidance,  for  the  help 
of  Almighty  God.  He  had  led  the  congregational  singing, 
perhaps  he  himself  or  his  wife  had  furnished  the  sacred 
music  for  the  entire  service,  then  he  had  preached,  a  simple, 
but  earnest  Gospel-sermon.  He  had  told  those  who  were 
present  what  Peter  told  those  who  came  together  on  Pente- 
cost Day :  he  told  them  of  their  sin,  of  God's  wrath,  and  then 
he  had  lifted  up  the  Crucified  and  had  called  to  them  to 
behold  the  Lamb  of  God  which  taketh  away  the  sin  of  the 
world. 

At  the  same  service  he  had  announced  the  opening  of  the 
Christian  day-school,  where  he  himself,  besides  his  arduous 
labors  as  missionary,  was  also  to  instruct  the  children  both 
in  secular  as  well  as  in  religious  knowledge.    In  most  cases 


CONGREGATIONAL    AND   HOME   LIFE.  519 

the  missionary  had  to  labor  to  establish  preaching-stations 
at  several  places,  the  one  far  distant  from  the  other.  How 
did  he  travel?  By  rail,  on  the  hand-car,  on  a  jigger,  with 
horse  and  buggy,  on  a  farm  wagon,  by  automobile,  or  —  he 
walked  it.  God  has  recorded  the  weariness,  watchings,  fast- 
ings, dangers,  and  hardships  which  these  men  endured. 
Books  have  been  written  which  tell  of  some  of  these  ex- 
periences, and  more  books  could  be  written,  but  space  forl>i<l- 
us  to  say  more  of  them  here  than  to  record  our  admiration 
for  these  unselfish  and  untiring  missionaries  whose  labors 
are  now  bearing  such  rich  fruit. 

The  pastor,  working  in  such  a  mission,  endured  hardship 
as  a  good  soldier  of  Jesus  Christ.  But  he  was  not  the  only 
one  who  suffered,  his  wife  and  children  shared  with  him  his 
trials  and  privations.  Those  godly  women  who  helped  these 
men  in  their  labors  are  worthy  of  the  remembrance  and 
gratitude  of  all  Christians.  The  small  band  that  began  to 
gather  about  the  pastor  also  shared  some  of  the  labors,  trials, 
difficulties,  and  humiliations.  That  missionary  may  not  have 
been  a  man. of  great  gifts,  but  he  was  a  man  of  faith  —  faith 
not  in  his  own  ability,  but  in  the  power  of  God's  Word.  God 
gave  grace  to  this  humble  man,  sustained  him,  blessed  him. 

The   Congregation. 

After  a  longer  or  shorter  time,  according  to  the  peculiar 
circumstances  and  the  location  of  the  mission,  the  wilderness 
into  which  he  entered  begins  to  blossom  as  the  rose.  By  and 
by  there  is  a  small  building  used  for  church  and  school 
purposes.  Later  there  is  a  parsonage.  Then  the  bells  ring 
out  for  service,  and  the  organ  peals  the  beautiful  chorals. 
Instead  of  receiving  support  from  the  Mission  Board,  which 
aided  the  mission  at  its  birth,  this  congregation  is  now 
contributing  cheerfully  towards  other  missions.  Instead 
of  the  pastor  being  called  upon  to  do  all  the  work,  he  now 
has  his  Board  of  Elders,  who  meet  regularly  on  a  certain  day 
of  the  month  to  discuss  the  spiritual  welfare  of  the  congre- 
gation and  to  aid  the  pastor  in  admonishing  the  members 
and  in  directing  the  affairs  of  the  congregation.     The  ladies 


520  CONGREGATIONAL    AND    HOME   LIFE. 

of  the  Aid  Society  meet  for  the  purpose  of  aiding  orphans, 
sick,  defectives,  indigent  students,  and  of  doing  other  char- 
itable works.  They  are  a  company  of  Lydias,  Tabithas, 
Marthas,  and  Marys.  They  have  often  come  to  the  aid  of 
the  congregation  in  some  laudable  undertaking  and  in  fur- 
nishing the  house  of  God.  If  there  is  an  orphan  asylum  or 
other  charitable  institution  near  by,  the  ladies  are  sure  to 
visit  it  and  to  spread  cheer  among  the  inmates. 

The  Young  People's  Societies  have  their  evening  when 
they  meet  and  hear  the  pastor  lecture  to  them  upon  some 
interesting  subject.  At  other  times  he  throws  light  upon 
some  religious  question,  after  which  they  enjoy  the  playful 
sociability  which  is  natural  to  young  life. 

The  children  of  the  congregation  are  growing  up,  guided 
and  instructed  by  one  or  more  teachers.  The  school  session 
begins  with  the  singing  of  a  hymn,  sung  with  youthful  vigor 
and  heartiness,  then  the  minds  are  turned  to  some  funda- 
mental truth  of  the  Bible  as  it  is  presented  in  the  Catechism, 
or  some  history  of  the  patriarchs  or  the  apostles,  or  an  inci- 
dent in  the  life  of  the  Savior  Himself  is  read  and  considered. 
After  their  hearts  have  thus  been  enlightened  and  strength- 
ened, the  Christian  man  who  is  training  these  young  mem- 
bers of  Christ's  flock  turns  their  attention  to  the  useful 
branches  of  secular  knowledge  in  which  they  are  to  be  in- 
structed in  preparation  for  their  future  careers.  So  efficient 
is  this  education  in  most  cases  that  many  high  schools  accept 
the  graduation  of  our  parochial  schools  without  examination. 

At  a  certain  fixed  hour  of  the  day  the  older  children  at- 
tend the  catechumen  class  of  the  pastor  and  are  there  led  by 
their  shepherd  into  a  deeper  understanding  of  God's  revela- 
tion, of  their  privileges,  and  of  their  duties.  They  are  forti- 
fied against  the  temptations  and  trials-  of  life.  The  longer 
they  attend  these  instructions  of  their  pastor,  the  more  eager 
they  are  to  be  granted  an  opportunity  to  confess  their  faith 
before  the  congregation  and  to  renew  their  promise  to  God 
to  be  His  children,  to  renounce  all  that  is  evil,  filthy,  satanic, 
wicked  and  shameful,  and  to  be  known  publicly  as  those  who 
have  chosen  the  God  of  Israel  as  their  God,  in  whom  they 


CONGREGATIONAL    AND    HOME    ill  K.  521 

rejoice  as  their  merciful  Savior  and  their  mighty  Helper, 
whom  they  follow  even  unto  death  in  faithfulness  and 
loyalty.  The  young  Christians  are  then  brought  before  the 
entire  congregation  and  are  publicly  examined  by  the  pastor 
in  order  that  their  elders  may  see  that  they  have  learned  the 
fundamentals  of  our  holy  religion.  Thereupon  (generally 
upon  Palm  Sunday)  the  pastor  publicly  receives  them  as 
communicant  members  of  the  congregation  and  invites  them 
to  participate  in  all  the  privileges  and  blessed  activities  of 
the  Church.    (Confirmation.) 

On  a  certain  afternoon  or  evening  the  business  meetings 
of  the  congregation  take  place,  where  men  of  sufficient  age 
and  experience  gather  to  discuss  the  welfare  of  the  whole 
church.  In  these  meetings  doctrinal  questions,  cases  of 
church  discipline  according  to  Matt.  18  are  handled,  the 
financial  affairs  of  the  church  are  also  canvassed,  the  order 
of  the  public  services  is  fixed,  the  use  of  the  German  or 
English  language  is  deliberated  upon  and  decided,  the  sup- 
port of  pastor  and  teacher,  the  contributions  towards  synod- 
ical  and  charitable  institutions  and  the  relation  to  other 
congregations  are  adjusted.  In  these  same  meetings,  the 
reports  of  standing  and  special  committees  are  heard  and 
reviewed.  At  one  time  it  is  the  picnic  for  the  children,  at 
another  time  the  Christmas  celebration  for  the  school,  at 
still  another  time  the  pastor  or  teacher  has  received  a  call 
from  another  charge.  This  latter  matter  is  of  great  im- 
portance, and  the  situation  requires  careful  deliberation 
and  weighing  of  arguments  and  a  conscientious  comparison 
of  conditions.  The  call  and  the  letter  accompanying  it  are 
read.  Every  member  is  permitted  to  speak  his  mind  and  urge 
his  reasons  for  retaining,  or  for  granting  a  peaceful  dismissal 
to,  the  pastor  or  teacher.  If  the  matter  cannot  be  settled  in 
one  meeting,  it  is  postponed,  and  another  meeting  is  called. 
If  the  pastor  or  teacher  is  granted  a  peaceful  dismissal,  it  is 
because  the  congregation  believes  it  to  be  God's  will  that  this 
servant  of  Christ  should  serve  the  Lord  in  another  place. 
And  then  the  congregation  proceeds  to  look  about  and  to 
accept  suggestions  to  fill  the  vacancy.     The  president  of  the 


522  CONGREGATIONAL    AND    HOME   LIFE. 

synodical  District  to  which  the  congregation  belongs  submits 
names,  and  the  congregation  proceeds  to  discuss  the  different 
candidates  and  to  choose  the  one  who  appears  to  them  to  be 
the  proper  man  for  this  place.  If  the  brother  accepts  the 
call,  he  is  welcomed  by  the  congregation  and  installed  in 
a  public  service  by  the  pastor  whom  the  District  president 
appoints  to  act  in  his  stead. 

Thus  the  church  may  continue  to  grow  and  develop  for 
a  number  of  years.  Other  congregations  may  branch  off 
from  it  and  build  churches  and  schools  in  new  neighborhoods. 

Congregational  life,  however,  does  not  always  flow  along 
in  such  smooth  channels.  Its  course  may  be  interrupted. 
The  devil  may  make  a  special  assault  upon  the  flock  by  false 
doctrine.  Wicked  and  insincere  persons  or  errorists  may, 
through  their  insidious  attacks,  mislead  a  member  or  more. 
A  whole  family  may  thus  be  led  astray.  The  seed  of  bitter- 
ness and  enmity  may  be  sown  between  relatives  and  former 
friends.  Jealousy  and  envy  and  misunderstandings  may 
occur  between  members,  officers,  pastors,  or  teachers.  Their 
own  sinful  flesh  and  blood  and  that  carnal  folly  from  which 
no  Christian  is  entirely  free,  may  cause  serious  trouble,  and 
the  little  vessel  of  Christ's  Church  in  that  place  may  be 
called  upon  to  weather  some  very  severe  storms.  At  such 
times  men  and  women  may  cry  to  the  Lord :  "Lord,  help  us, 
we  perish!"  At  such  times  pastor  and  people  may  painfully 
feel  the  bitter  hatred  which  Satan  bears  them.  They  will 
turn  to  prayer,  even  as  the  worried,  troubled,  and  harassed 
child  of  God  has  always  cried  to  God  in  trouble.  But  they 
also  know  the  means  whereby  God  conquers  the  devil:  it  is 
that  Word  which  Jesus  used  against  Satan  when  He  met 
every  assault  of  the  Evil  One  by  saying:  "It  is  written," 
"It  is  written,"  "It  is  written."  And  they  know  the  method 
of  procedure  according  to  Matt.  18. 

It  has  happened  that  there  has  been  a  misunderstanding 
and  a  separation  which  lasted  for  some  time,  even  for  years, 
which,  nevertheless,  the  gracious  Lord  in  heaven  again 
bridged  and  healed,  bringing  peace  and  blessing,  quiet  and 
strength,  where  all  had  been  turmoil  and  dissension   and 


CONGREGATIONAL    AND    HOME   LIFE.  523 

bitterness.  In  all  Missouri  Lutheran  congregations,  what- 
ever the  circumstances  may  be,  whatever  their  stage  of 
growth,  whether  a  struggling  mission,  whether  a  powerful 
congregation,  whether  a  congregation  in  difficulties,  whether 
threatened  by  false  security,  there  has  always  been  used  the 
one  means  by  which  Jesus  saves  Christians  and  congrega- 
tions —  it  is  that  same  means  by  which  God  deals  with  men 
and  blesses  men,  if  they  are  to  be  genuinely  blessed,  His 
Word  and  Gospel,  of  which  St.  Paul  said :  "I  am  not  ashamed 
of  the  Gospel  of  Christ;  for  it  is  the  power  of  God  unto  sal- 
vation to  every  one  that  believeth." 

The  whole  congregational  activity  of  a  genuine  Lutheran 
congregation  turns  about  this  Word  of  God.  To  preach  and 
to  teach  this  Word  the  missionary  goes  forth  to  the  people. 
To  hear  this  Word  the  people  gather.  To  teach  this  Word 
to  the  young,  the  parochial  school  or  Sunday-school  is  con- 
ducted. In  the  Sacraments  the  Word  is  "the  chief  thing  in 
the  Sacrament."  Even  the  hymns  and  prayers  are  inspired 
by  the  Word  and  express  the  Word.  And  all  the  charities 
and  social  activities  of  the  Church  are  carried  on  according 
to  this  Word  of  God. 

It  is  true,  many  of  our  congregations  have  remained 
small  and  have  had  to  pass  through  many  discouragements, 
but  in  none  has  the  Word  of  God  remained  without  fruit. 

Home  Life. 
()   blest   the  house,  whate'er  befall, 
Where  Jesus  Christ  is  all  in  all! 

"Out  of  the  abundance  of  the  heart  the  mouth  speaketh." 
When  Christians  have  been  sitting  in  church  and  have  opened 
their  minds  and  spirits  to  the  instruction  and  appeal  of 
God's  holy  Word,  whereby  the  Holy  Spirit  enters  the  heart, 
when  they  there  have  given  expression  to  the  faith  and  the 
joy  and  the  desires  of  their  spirit  by  singing  the  hymns  and 
joining  in  the  service,  all  this  will  have  its  effects  and  show 
its  results  also  in  the  home  life  of  these  people.  It  is  true, 
not  everywhere  will  there  be  the  same  life  and  growth,  but 
one  of  the  first  results  is  this,  that  many  of  those  who  enjoy 


524  CONGREGATIONAL    AND    HOME   LIFE. 

the  services  of  God's  house  and  notice  something  of  its 
blessed  fruits  in  their  hearts  and  lives  will  wish  to  have  more 
of  this,  they  will  want  to  have  God's  Word  in  their  homes 
every  day.  Not  only  once  a  week  in  church,  but  every  day 
in  their  homes  they  gather  at  the  feet  of  the  Savior  to  hear 
the  one  thing  that  is  needful.  And  their  pastor  will  en- 
courage them  in  this  godly  resolve  and  will  give  them  instruc- 
tion how  such  family  devotion  is  to  be  conducted.  He  will 
mention  books  to  them  which  may  be  read  and  prayers  which 
may  be  used  at  these  morning  and  evening  devotions.  Such 
Christians  —  would  to  God  there  were  more  of  them  —  will 
also  inquire  for  Christian,  edifying  literature  for  their  homes 
and  for  their  families.  Our  Concordia  Publishing  House  has 
provided  them  with  the  books  of  Starck,  Zorn,  Kuegele,  and 
Herzberger. 

How,  in  some  cases,  such  family  devotion  is  carried  on 
the  Eev.  C.  M.  Zorn,  D.  D.,  has  described,  in  his  excellent 
book  Eunice  as  follows :  — 

"Years  ago,  —  for  you  know  that  by  this  time  I  am  an 
old,  retired  minister,  —  years  ago  I  once  came  into  the  home 
of  some  young  married  people  belonging  to  my  congregation, 
and  was  asked  to  remain  for  supper,  which  I  did.  In  fact, 
I  must  confess,  if  they  had  not  invited  me,  I  would  have 
invited  myself,  for  I  was  hungry,  and  it  was  too  late  for  me 
to  go  home  for  supper.  And  I  had  a  great  and  especial 
fondness  for  this  young  couple.  I  had  confirmed  both  the 
husband  and  his  wife,  and  I  had  married  them.  And  now 
I  want  to  tell  you  of  the  experience  I  had  there. 

"When  supper  was  ready,  we  all  sat  down  at  the  table,  — 
all  of  us,  for  there  were  five  children,  ranging  in  age  from 
nine  years  down  to  six  months.  The  father  held  the  baby  in 
his  lap,  and  the  next  youngest  sat  in  a  high  chair.  Father, 
the  head  of  the  house,  said  grace,  and  the  three  oldest  chil- 
dren also  said  a  prayer,  in  unison.  The  one  in  the  high  chair 
said,  "Abba,  Father,  Amen" ;  and  baby  said,  "Abba."  We  all 
ate  with  a  will  and  were  in  the  best  of  spirits.  When  we  were 
through  eating,  before  the  father  returned  thanks,  the  oldest 
of  the  children,  a  boy,  got  up  and  brought  a  book  and  laid  it 


CONGREGATIONAL    AND    HOMK    LIFE.  525 

before  his  mother.  She  looked  at  her  husband,  expecting  him 
to  say  something.  And  he  said  to  me:  "We  always  have 
family  worship  after  supper,  and  Anna  (that  was  the  young 
mother's  name)  does  the  reading,  for  she  can  read  German 
better  than  I.  (This  was  a  German  family.)  But  do  you 
do  the  reading  to-day!"  "O  no,"  said  I,  "I  am  your  guest 
and  join  in  whatever  is  your  custom."  So  Anna  read.  But 
papa  would  always  inject  some  very  simple  explanations  and 
ask  questions  of  the  children,  and  occasionally  the  children, 
especially  the  five-year-old  girl,  would  ask  a  question.  Then 
an  evening  prayer  was  said,  and  a  short  verse  was  sung. 
And  then  father  returned  thanks.  —  Never  in  all  my  life 
did  I  attend  a  more  beautiful  family  worship. 

"Then  mother  cleared  the  table  and  washed  the  dishes. 
Meanwhile  I  played  with  the  children  and  talked  with  their 
father,  who  was  of  a  very  cheerful  disposition.  Then  came 
mother  and  said  the  children  must  now  go  to  bed.  And  very 
nicely  they  all  said  good  night.  After  a  bit  the  father  gave 
me  a  sign,  placing  his  finger  on  his  lips,  and  softly  led  me 
to  the  kitchen  door,  which  stood  just  a  wee  bit  open.  And 
what  did  I  see  ?  There  sat  the  dear  young  mother  with  baby 
in  her  lap  and  the  other  four  children  kneeling  about  her, 
in  their  nightgowns,  and  each  one  saying  his  prayer.  Then 
mother  kissed  each  one  of  them,  and  upon  their  foreheads 
made  the  sign  of  the  holy  cross.*  .  She  did  not  know  that 
I  saw  it  all. 

"That  man  and  his  wife  loved  their  children  with  a  true 
and  genuine  love.  They  meant  to  bring  them  up  in  the 
nurture  and  admonition  of  the  Lord.  They  did  not  restrain 
their  children  from  being  cheerful  and  happy,  they  were  not 
forever  scolding.'  The  tone  that  prevailed  in  that  house  was 
not  forbidding,  gloomy,  fearful.  However,  if  a  child  did 
something  that  was  really  bad,  it  was  corrected  and  punished. 
Mother  especially  had  to  attend  to  that,  for  father  was  away 
at  work  all  day.     But  after  every  punishment  there  always 


*  Lutherans  use  the  sign  of  the  cross  merely  in  a  symbolical 
and  confessional  manner.  M.  S.  S. 


526  CONGREGATIONAL   AND   HOME  LIFE. 

followed  some  kind  encouragement.  Mother  would  speak 
about  as  follows :  'Do  you  see,  when  you  are  bad,  some  little 
devil  is  at  your  ear  and  whispers :  Be  bad !  And  his  whisper- 
ing goes  'way  down  into  your  heart.  And  you  cannot  drive 
that  away.  You  must  say:  Dear  Savior,  drive  that  devil 
away!  And  then  the  devil  will  have  to  go  away.'  I  must 
admit  that  I  taught  Anna  this." 

In  a  good  Missouri  Lutheran  family  it  was  a  matter  of 
course  in  former  years  that  the  Lutheraner  was  read,  the 
father  or  mother  reading  it  and  discussing  its  contents  with 
the  children.  At  the  present  time,  either  the  Lutheraner  or 
the  Lutheran  Witness  is  read.  The  Kalender  or  the  Annual 
is  consulted  almost  daily.  Besides  these,  in  the  families 
where  German  is  understood,  Die  Aoendschule,  that  delight- 
ful family  magazine,  published  by  the  Louis  Lange  Publish- 
ing Co.,  was  and  is  read,  and  its  contents  provided  subjects 
for  conversation.  Its  stories  kept  young  and  old  awaiting 
the  denouement. 

Other  Christians  come  to  visit  the  family.  Relatives  from 
other  cities  come  and  remain  to  spend  a  day  or  a  week  or 
more.  The  son,  who  may  be  pastor  in  a  distant  city,  writes 
at  regular  intervals,  and  his  letters  are  read  with  genuine 
interest.  The  daughter,  who  lives  in  another  city,  pays  her 
parents  a  visit  and  brings  her  little  family  with  her. 

The  young  people  associate  with  other  young  Christians 
in  the  congregations.  Matters  of  interest  to  the  families 
and  the  congregation  are  spoken  of  and  discussed  in  the  light 
of  God's  Word.  If  the  daily  paper  reports  the  crimes,  the 
murders,  the  suicides,  and  the  disasters  which  are  of  daily 
occurrence  in  the  world,  the  father  and  mother  take  the 
opportunity  of  warning  the  young  against  the  path  that 
leadeth  to  destruction.  If  there  is  sickness  in  the  family,  not 
only  the  family  physician,  but  also  the  pastor  is  called.  The 
pastor's  visit  is  not  looked  upon  as  the  visit  of  a  priest  who 
is  to  prepare  one  for  death,  but  as  the  visit  of  a  man  of  God 
who  visits  his  sick  member  to  pray  with  him  and  for  him, 
and  to  cheer  the  spirit  of  one  that  is  perplexed  and  downcast 
in  the  midst  of  sickness,  and  if  death  approaches,  to  aid  the 


CONGREGATIONAL    AND    HOME   LIFE.  527 

Christian  to  say  with  world-conquering  faith:  "Though 
I  walk  through  the  valley  of  the  shadow  of  death,  I  will  fear 
no  evil,  for  Thou  art  with  me;  Thy  rod  and  Thy  staff,  they 
comfort  me."  At  such  times  the  pastor  strengthens  the 
patient's  faith  by  administering  to  him  the  Lord's  Supper. 
If  a  member  of  the  family  has  fallen  asleep  in  Jesus,  the 
pastor  is  there  to  speak  of  the  life  and  death  of  Christians 
in  the  light  of  God's  Word;  especially  does  he  call  attention 
to  the  truth  so  firmly  established  in  God's  Word,  that  there 
is  a  resurrection  of  the  body  and  a  life  everlasting.  Through 
his  ministration  and  the  comfort  of  God's  Word  the  sorrow 
is  not  entirely  taken  away,  but  it  is  moderated  and  does  not 
become  the  sorrow  of  those  who  have  no  hope.  Lutheran 
Christians  weep  when  God  takes  their  loved  ones,  even  as 
Jesus,  Mary,  and  Martha  wept  when  Lazarus  fell  asleep; 
but  their  sorrow  is  alleviated  by  the  hope  of  a  glad  reunion 
in  heaven.  ~bi  the  midst  of  the  parting  they  hear  the  voice 
of  Jesus  saying :  "I  will  see  you  again,  and  your  heart  shall 
rejoice,  and  your  joy  no  man  taketh  from  you."  The  Chris- 
tians in  the  congregations  show  their  sympathy  to  the  be- 
reaved and  join  them  at  the  grave  to  sing  forth  their  triumph 
through  Christ  over  death  and  the  grave:  "O  death,  where 
is  thy  sting?  O  grave,  where  is  thy  victory?  But  thanks 
be  to  God,  which  giveth  us  the  victory  through  our  Lord 
Jesus  Christ!" 

In  another  family  or  at  another  time  a  different  scene  is 
taking  place.  Some  of  the  girls  or  boys  have  now  grown  up. 
They  have  met  and  associated  with  other  young  Christian 
people.  Perhaps  the  meetings  of  the  Walther  League  have 
been  instrumental  in  introducing  them  to  many  also  from 
other  Lutheran  congregations.  Thus  companionship  has  led 
to  mutual  esteem  and  love,  and  now  John  Smith  is  to  marry 
Mary  Jones.  They  have  spoken  of  this  whole  matter  with 
father  and  mother,  whom  they  know  to  be  not  only  loving 
parents,  but  also  intelligent  friends  and  advisers.  The  names 
are  announced  from  the  pulpit  on  the  Sunday  before  the 
wedding  is  to  take  place,  and  the  entire  congregation  prays 
for  these  young  people.     In  some  of  our  country  congrega- 


528  CONGREGATIONAL    AND    HOME   LIFE. 

tions  a  courier,  a  friend  of  the  groom,  carries  the  invitations 
to  the  wedding  to  the  houses  of  the  guests.  These  invited 
guests  see  him  coming  at  a  distance,  riding  a  spirited  horse, 
the  bridle  decorated  with  flowing  white  ribbon.  The  wedding 
may  be  celebrated  at  the  bride's  home.  If,  in  the  city,  that 
is  not  sufficiently  spacious,  one  of  the  rooms  or  the  hall  in 
the  schoolhouse  or  some  other  public  hall  may  be  rented  for 
the  occasion.  The  ceremony  itself  takes  place  in  the  church, 
and  at  its  close  the  principals  and  the  invited  guests  assemble 
in  the  appointed  place  to  spend  the  evening  in  social  inter- 
course and  in  partaking  of  the  generous  feast  generally  pro- 
vided by  the  father  of  the  bride. 

If  God  has  given  to  a  family  in  the  congregation  a  bright 
and  studious  boy,  the  pastor  is  sure  to  suggest  sending  him 
to  one  of  our  colleges  in  order  that  he  may  prepare  to  serve 
the  Lord  in  His  vineyard  as  pastor  or  teacher.  If  the  parents 
consent  and  the  boy  is  willing,  the  whole  congregation  is 
interested,  and,  if  necessary,  often  aids  in  defraying  the 
expense  of  such  an  education.  To  have  one  or  more  sons 
devote  their  lives  to  study  and  to  the  service  of  the  ministry 
of  the  Gospel  requires  no  little  sacrifice  and  self-denial;  but 
the  Word  of  God,  read  from  the  Holy  Book  and  spoken  by 
the  pastor,  lends  encouragement,  cheer,  and  strength.  How 
the  parents  do  enjoy  the  letters  of  their  boy !  He  tells  them 
of  his  fellow-students,  of  his  teachers,  and  of  his  studies. 
Father  and  mother  and  sister  and  brother  are  thus  moved  to 
pray  and  to  intercede  for  the  boy,  who  is  making  his  way 
through  the  difficulties  and  intricacies  of  the  classics  and  the 
sciences.  And  what  a  day  it  is  when  that  boy  returns  from 
the  seminary  and  preaches  for  the  first  time  in  the  home 
church!  It  is  difficult  to  believe  that  the  little  fellow  who 
sat  upon  the  knee  of  uncle  or  aunt  and  was  carried  about 
by  older  sisters  and  brothers  is  now  proclaiming  with  a  loud 
voice  and  with  uplifted  hand  the  truths  of  God's  holy  Word. 
Or  if  he  is  preparing  to  be  a  teacher,  how  glad  the  congre- 
gation is  to  hear  him  pla^y  the  organ  for  the  services  in  the 
home  church! 


CONGREGATIONAL    AND    HOME    LIFE.  520 

Iii  some  of  these  families  the  father  lias  been  an  officer 
in  the  congregation  for  twenty-five,  aye,  for  fifty  years,  or 
the  mother  has  been  a  member  of  the  ladies'  aid  society  for 
many  years.  In  a  number  of  congregations  nearly  every 
member  is  related  to  some  other  family  in  the  congregation 
through  marriage.  But  there  are  also  congregations,  espe- 
cially in  the  cities,  whose  members  are  scattered  and  knew 
little  of  each  other. 

The  longer  the  family  and  congregation  are  united  with 
the  Missouri  Synod,  the  more  they  have  learned  of  the 
literature  of  this  Synod,  the  practise  of  their  pastors,  the 
preaching  and  guidance  of  these  shepherds,  the  more  attached 
they  have  become  to  the  Missouri  Synod.  From  this  Synod 
have  come  their  teachers  and  pastors.  At  this  Synod's  insti- 
tutions their  boys  have  been  educated.  The  meetings  of  this 
Synod  father  has,  perhaps,  attended.  They  are  not  only 
acquainted  with  their  brethren  in  the  home  church  and  with 
their  own  pastor,  but  they  have  become  acquainted  with  pas- 
tors in  other  churches  and  —  at  synodical  meetings  and 
through  the  Lutheran  Laymen's  League  (the  L.  L.  L.)  —  they 
have  learned  to  know  and  to  esteem  laymen  in  other  congre- 
gations and  churches,  even  in  far-distant  cities.  It  is  from 
such  homes  as  these  that  the  men  have  arisen  who  have 
formed  the  Lutheran  Laymen's  League,  men  who  are  devoted 
to  their  Church  and  determined  to  continue  to  build  Zion, 
the  Synod,  the  institutions  from  which  they  have  received 
such  manifold  blessings.  It  is  in  these  homes  that  joy  is 
expressed  at  the  growth  of  Synod  as  it  proceeds  to  enlarge 
its  borders,  to  extend  its  undertakings,  and  to  increase  its 
institutions.  These  are  the  people  who  consider  it  a  privilege 
to  participate  in  the  work  of  the  kingdom  of  God  as  it  is 
carried  on  in  our  Synod.  In  the  hearts  of  the  fathers  and 
mothers  of  such  homes  there  ever  rings  and  reechoes  the 
sentiment  expressed  by  the  poet  who  wrote :  — 

Then  here  will  I   and  mine  to-day 
A  solemn  covenant  make  and  say: 
Though  all  the  world  forsake  Thy  Word, 
I  and  my  house  will  serve  the  Lord. 

EBENEZER.  34 


530  AT   THE   MILESTONE. 

Such  congregations  are  the  units  which  make  up  a  Synod 
in  which  there  is  genuine  unity  of  the  spirit,  and  in  which 
and  through  which  God  fulfils  the  prayer  of  Jesus:  "That 
they  all  may  be  one."    John  17,  21. 


While  penning  these  lines,  we  were  not  unmindful  of  the 
fact  that  there  are  congregations  which  came  to  us  from 
other  synods,  aye,  from  other  denominations,  congregations 
also  which  after  a  space  of  years  found  themselves  in  changed 
surroundings  forced  out,  as  it  were,  by  factories,  railroads, 
and  a  foreign  population,  congregations  also  which  had  a  his- 
tory of  their  own  with  few  if  any  parallels.  But  who  could 
describe  all  conditions  and  circumstances  ?  We  are  also  fully 
aware  of  the  fact  that  many  of  our  congregations  have  many 
members  whose  portrait  is  not  to  be  found  on  these  pages. 
In  general,  however,  we  believe  that  our  people  have  been 
pictured,  as  the  space  would  permit,  according  to  actual  con- 
ditions. 

The  Missouri  Synod  has  reason  to  thank  God  for  His 
unmerited  grace,  and  all  of  us  have  reason  to  pray  God  that 
He  would  not  deal  with  us  according  to  our  merit  and  desert, 
but  according  to  His  mercy  and  His  infinite  goodness. 


At  the  Milestone. 

Prof.  W.  H.  T.  Dau,  St.  Louis,  Mo. 

"It  may  be  out  of  place  to  enter  minutely  upon  the 
history  of  the  Missouri  Synod,  the  greatest  and  most  im- 
portant of  the  Lutheran  synods  of  our  country;  but  there 
is  one  fact  that  I  do  not  like  to  pass  over  in  silence,  —  I  must 
at  least  suggest  it,  —  viz.,  I  see  before  me  no  more  striking 
instance  of  the  blessing  which  God  bestows  on  men's  faith- 
fulness than  this  very  Missouri  Synod.  If  it  had  not  with 
such  iron  tenacity  held  to  its  confession  of  the  pure  doctrine ; 
if  it  had  not  offered  such  trenchant  testimony,  and  had  not 
fought  against  each  and  every  deviation  from  the  path  which 
it  had  recognized  to  be  the  only  true  way;    if  it  had  shown 


AT   THE    MILESTONE.  531 

itself  more  yielding  in  its  church-polity  (Praxis)  than  in  its 
teaching;  if  it  had  adapted  itself  in  ever  so  small  a  measure 
to  the  views  of  our  rather  impressionable  age,  it  would  not 
have  achieved  the  results  which  it  may  now  claim.  The  Mis- 
souri Synod  has  brought  into  captivity  its  every  thought  to 
the  obedience  of  Christ,  and  that  attitude  of  hers  the  Lord 
has  rewarded.  In  the  view  of  the  earliest  and  the  present 
members  of  the  Missouri  Synod  the  glory  of  God  and  the 
unalloyed  truth  of  His  Word,  which  has  found  its  clearest 
expression  in  the  Confessions  of  the  Lutheran  Church,  is  to 
be  esteemed  more  highly  than  the  favor  of  men  and  airy 
human  figments.  If  the  Lord  God  had  not  taken  pity  upon 
the  Lutheran  Church  in  America  by  placing  the  Missouri 
Synod  in  its  midst,  we  would  to-day  be  an  insignificant  band, 
perhaps  still  bearing  the  name  'Lutheran,'  but,  for  the  rest, 
offering  ourselves  as  an  open  pasturage  for  foxes  and 
other  game.  If  I  call  to  mind  what  the  grace  of  God  has 
accomplished  through  the  Missourians,  I  cannot  join  those 
who  are  barking  at  them.  It  is  my  conviction  that  the  Mis- 
sourians ascribe  their  success  to  the  mercy  of  God,  and  not 
to  their  labor  (Fleiss),  no  matter  how  proud  they  may  be 
of  it.  May  the  Lord  bless  the  sturdy  Saxons,  and  cause  their 
salt  to  work  with  increasing  power  in  the  leaven  of  the 
American  Church"  —  thus  wrote  the  Pilger  (Lurch  Welt  und 
Kirche})  a  General  Council  publication,  more  than  thirty- 
five  years  ago,  at  a  time  when  the  world  in  both  hemispheres 
was  reverberating  with  the  gravest  indictments  and  open 
abuse  and  scorn  of  the  Missouri  Synod  because  of  its  doc- 
trinal position. 

It  is  not  only  the  complimentary  features  of  the  words 
just  cited  —  the  frank  and  generous  acknowledgment  of  our 
Synod's  worth  —  that  delights  the  hearts  of  Missourians  and 
makes  them  truly  thankful  for  this  testimony,  which  differs 
greatly  from  what  they  usually  hear  about  themselves,  nor 
are  those  words  prized  by  Missourians  as  a  glad  surprise  and 
a  hopeful  sign  because  of  the  source  from  which  they  ema- 


1 )  Vol.  5,  p.  370. 


532  AT    THE    MILESTONE. 

nated,  but  the  sentiments  voiced  by  our  unknown  friend  are 
valued,  above  all,  for  the  happy  precision  with  which  they 
state  the  true  cause  of  whatever  there  is  of  permanent  value 
to  the  Church  of  Jesus  Christ  in  the  work  and  example  of 
the  Missouri  Synod.  Those  words  were  not  written  merely 
to  tickle  the  vanity  of  Missourians:  they  express  the  mind 
of  Missourians  in  a  manner  that  could  hardly  be  improved 
upon.  And  —  praise  God !  —  they  are  as  true  to-day  as  at 
the  time  when  they  were  first  published.  Therefore  they  de- 
serve to  be  called  to  remembrance. 

As  the  reminiscence  of  Missourians  in  these  anniversary 
days  goes  back  to  the  humble,  plodding,  but  patiently  per- 
sistent work  of  the  pioneers  of  our  Synod,  as  it  tries  to 
measure  the  odds  against  which  that  work  was  begun,  and 
the  baffling  difficulties  from  within  and  without  that  attended 
its  progress,  the  spirit  of  conceit  and  the  inclination  to  self- 
flattery,  which  certainly  can  crop  out  in  Missourians  as  well 
as  in  other  children  of  Adam,  becomes  utterly  subdued. 
Human  agencies  were  employed  in  this  remarkable  task  of 
three-quarters  of  a  century,  and  much  has  occurred  in  that 
period  that  was  purely  human  and  should  remain  mercifully 
consigned  to  oblivion;  but  the  work  itself  was  not  of  men; 
it  was  the  Lord's  doing.  There  have  been  noble  instances  of 
passionate  zeal  in  the  cause  of  the  Lord  among  us.  Great 
Christian  characters,  men  who  threw  themselves  whole- 
heartedly into  the  work  before  them,  glad  to  spend  themselves 
and  be  spent,  grace  the  pages  of  our  synodical  record.  But 
there  have  also  been  many  instances  of  indifference,  sluggish- 
ness, neglect  of  golden  opportunities,  lack  of  cooperation, 
unbrotherly  conduct,  unfaithfulness.  The  splendid  spiritual 
equipment  provided  for  the  Missouri  Synod  by  her  pure 
teaching  and  the  abundant  efforts  for  thorough  indoctrina- 
tion of  her  members,  old  and  young,  which  her  teachers  have 
incessantly  made  for  three-quarters  of  a  century,  would  jus- 
tify the  expectation  of  greater  things  than  those  that  were 
actually  accomplished.  The  material  resources  which  a  boun- 
teous God  has  supplied  to  our  constituents  in  ever-increasing 
measure  during  this  long  period  have  never  been  remotely 


AT    THE    MILESTONE.  533 

exhausted  in  the  exercise  of  our  stewardship.  The  jubilee 
balance-sheet  of  our  synodical  activities  will,  in  a  fearless 
and  searching-  audit,  show  an  excess  of  liabilities  that  have 
not  been  met.  It  would  be  quite  easy  to  turn  our  rejoicing 
into  mourning  by  dwelling  at  length  on  the  shady  side  of 
our  past  record. 

In  view  of  all  the  weakness,  indecision,  pusillanimity  that 
we  have  allowed  to  dominate  our  counsels  and  paralyze  our 
endeavors  in  the  past,  it  would  not  have  been  surprising  if 
we  had  been  overthrown  in  the  numerous  conflicts  in  which 
we  have  had  to  engage. 

The  one  great  fact  that  stands  out  silent  and  grand,  com- 
pelling us  to  humility  on  the  one  hand,  and  grateful  wonder 
on  the  other,  has  been  the  unwearying  kindness  of  the  Lord, 
who  chose  to  work  His  great  signs  and  wonders  with  such 
poor,  defective  tools,  guiding  us  onward  in  spite  of  our  in- 
clinations to  err,  and  supporting  us  even  under  the  chastise- 
ments which  His  merciful  pedagogy  had  to  apply  to  our 
refractory  and  truant  spirits.  In  the  symphony  of  our 
jubilant  melodies,  accordingly,  there  is  heard  a  deep  note  of 
sorrow.  We  rejoice  with  trembling.  Our  song  is  the  restored 
exiles'  glad  song  of  deliverance  in  the  days  of  the  old 
covenant.  It  starts  in  a  minor  key,  and  continues  in  that 
while  it  dwells  on  the  theme  of  self.  It  rises  to  stately  and 
majestic  chords  only  as  it  weaves  its  choral  around  the  ever- 
lasting love  in  heaven  and  the  mercy  that  was  renewed  every 
morning :  — 

If  it  had  not   been  the  Lord  who  was  on  our  side, 

Let  Israel  now  say ; 

If  it  had  not  been   the  Lord  who  teas  on  our  side 

When  men   rose  np  against  us. 

Then   they  had  swallowed  us  up  quick 

When   their  wrath   was  kindled  against   us; 

Then    the   waters   had  overwhelmed  us, 

The  stream   had  gone  over  our  soul. 

Blessed  be  the  Lord, 

Who  hath  not  given  us  as  a  prey  to  their  teeth. 

Our  soul  is  escaped  as  a  bird  out  of  the  snare  of  the  fowlers; 

The  snare  is  broken,  and  we  are  escaped. 

Our  help  is  in  the  name  of  the  Lord, 

Who  made  heaven  and  earth.2) 


2)  Ps.  124. 


534  AT    THE    MILESTONE. 

Therefore  our  slogan  on  this  anniversary  is :  — 
EBEN-EZER,3) 
Hitherto  hath  the  Lord  helped  us. 

Not  unto  us,  0  Lord,  not  unto  us, 

But  unto  Thy  name  give  glory, 

For  Thy  mercy,  and  for  Thy  truth's  sake  A) 

As  we  pass  on  to  the  tasks  of  the  new  days  before  us,  we 
recall  our  unknown  friend's  remark  about  faithful  adherence 
to  the  Word  of  God  and  the  Lutheran  Confessions.  No 
student  of  the  history  of  the  Lutheran  Church  can  escape 
the  conviction  that  her  seasons  of  vigor  and  success  were 
the  times  when  her  confessional  consciousness  was  thoroughly 
aroused,  and  her  sons  fought  and  toiled  in  loyal  devotion 
under  the  banner  that  was  unfurled  at  Augsburg,  in  1530, 
and  again  at  Kloster  Bergen,  in  1580.  Her  periods  of  weak- 
ness, on  the  other  hand,  have  always  been  those  when  her 
children  made  light  of  their  confessional  heritage  and  were 
bartering  away  their  birthright  in  the  Lord's  family  for 
a  pot  of  lentils.  This  is  in  accordance  with  the  Lord's  own 
prediction:  "Therefore,  thus  saith  the  Lord,  If  thou  return, 
then  will  I  bring  thee  again,  and  thou  shalt  stand  before  Me ; 
and  if  thou  take  forth  the  precious  from  the  vile,  thou  shalt 
be  as  My  mouth.  Let  them  return  unto  thee,  but  return  not 
thou  unto  them.  And  I  will  make  thee  unto  this  people 
a  fenced  brazen  wall ;  and  they  shall  fight  against  thee,  but 
they  shall  not  prevail  against  thee;  for  I  am  with  thee  to 
save  thee  and  to  deliver  thee,  saith  the  Lord.  And  I  will 
deliver  thee  out  of  the  hand  of  the  wicked,  and  I  will  redeem 
thee  out  of  the  hand  of  the  terrible."  5) 


3)  1  Sam.  7,  12. 

4)  Ps.  115,  1. 

5 )  The  text  has  been  rendered  much  more  strikingly,  and 
withal  quite  pertinently,  though  not  so  literally,  by  Luther: 
"Darum  spricht  der  Herr  also:  Wo  du  dich  zu  mir  haeltst,  so 
will  ieh  mich  zu  dir  halten,  und  [du]  sollst  mein  Prediger 
bleiben.  Und  wo  du  die  Frommen  lehrest  sich  sondern  von  den 
boesen  Leuten,  so  sollst  du  mein  Lehrer  sein.  Und  ehe  du  soil- 
test  zu  ihnen   fallen,   so  muessen   sie  eher   zu  dir   fallen;    denn 


AT   THE   MILESTONE.  535 

Let  the  generation  of  Missourians  to  whose  hands  the 
future  work  of  our  Synod  will  be  committed,  remember  that 
doctrinal  and  confessional  fidelity  and  a  church  polity  which 
strives  honestly  to  measure  up  to  the  professed  principles  is 
the  only  reliable  basis  of  our  hope  for  future  success,  while 
the  opposite  course  spells  decay  and  ruin,  slow  it  may  be, 
but  sure.  "Hearken  to  me,  ye  that  follow  after  righteousness, 
ye  that  seek  the  Lord:  look  unto  the  rock  whence  ye  are 
hewn,"  6)  said  the  prophet  to  the  epigones  of  a  great  past  in 
his  day.  To  do  the  works  of  the  fathers  we  must  have  the 
spirit  of  the  fathers:  that  is  the  only  genealogical  trait  that 
is  worth  something;  otherwise  we  shall,  like  the  Pharisees 
of  old,  vainly  boast  our  descent  from  Abraham,  only  to  have 
our  claim  dashed  and  to  be  told  that  God  can  do  without  us, 
and  is  able  to  raise  up  children  unto  the  father  of  the  faithful 
out  of  stones. 

Let  no  one  become  dismayed  at  the  criticism  that  the 
Missouri  fathers  were  a  stern,  unloving  set  of  fighters,  who 
forgot  the  gentler  aspects  of  Christianity  over  their  devotion 
to  rigorous  discipline.  None  that  raise  this  charge  come  into 
court  with  clean  hands.  The  love  that  can  see  some  one  err 
and  not  tell  him  of  it  is  no  love.  The  mind  that  can  yield 
to  an  equivocal  peace  by  which  plain  truth  is  sacrificed  is  not 
truly  liberal,  but  fatally  narrow  and  bigoted  because  it  ex- 
hibits all  its  generous  qualities  only  to  the  side  which  opposes 
truth.  With  all  their  aggression  and  rigor  and  exclusiveness 
the  men  who  built  up  the  Missouri  Synod  were  true  Christian 
gentlemen;  for  though  they  minced  no  words  when  they 
spoke  on  any  issue  of  the  day,  they  spoke  the  truth,  and  they 
spoke  it  in  love.7)  We  shall  take  up  their  testimony  and  pass 
it  on.  It  is  possible,  perhaps,  to  present  it  occasionally  in 
a  more  pleasing  form  than  it  was  rendered  in  the  contro- 


ich  habe  dich  wider  dies  Volk  zur  ehernen  Mauer  gemaclit;  ob 
sie  wider  dich  streiten,  sollen  sie  dir  doch  nichts  anhaben ;  denn 
ich  bin  bei  dir,  dass  ich  dir  helfe  und  dich  errette,  spricht  der 
Herr.  Und  ich  will  dich  audi  erretten  aus  der  Hand  der  Boesen 
und  erloesen  aus  der  Hand  der  Tyrannen."  Jer.  15,  19 — 21: 
6)  Is.  51,  1.  7)  Eph.  4,  15. 


536  AT   THE    MILESTONE. 

versial  stress  and  storm  of  the  past,  and  if  we  can,  we  ought 
to  do  so,  and  prove  ourselves  as  our  fathers  strove  to  be, 
truth -loving  and  truth  -  telling  Christian  gentlemen.  But 
that  will  not  change  the  essence  of  the  testimony :  we,  too, 
shall  not  be  able  to  do  more  than  speak  the  truth  in  love, 
and  leave  it  to  the  Lord  to  make  our  testimony  acceptable 
to  men  and  fruitful.  We  shall  strive  to  offer  golden  apples 
in  silver  baskets  rather  than  on  cabbage-leaves;  but  our 
greatest  ambition  and  incessant  endeavor  must  be  to  have 
the  golden  apples  of  truth  to  offer  in  abundance.  "We  can 
become  wiser  than  our  forefathers  only  when  we  have  mas- 
tered their  knowledge  and  experience,  and  add  our  own 
thereto,  but  neve?  by  obliterating  the  past,  and  starting  upon 
the  career  in  the  world  unprepared  to  meet  and  avoid  its 
dangers,  and  unfitted  to  take  advantage  of  the  opportunities 
it  offers  us.  .  .  . 

"It  is  needless  now  to  conceal  the  divisions  that  are  ap- 
parent in  the  Lutheran  Church.  ...  —  they  do  exist ;  and  all 
our  lamentations,  etc.,  cannot  heal  them ;  they  are  the  legiti- 
mate developments  of  the  past;  let  us  rather  study  them  in 
the  light  of  past  experience,  in  order  that  we  may  discover 
the  mistakes  then  made,  which  prepared  the  way  for  such 
divisions,  and  endeavor  to  heal  them  at  their  very  root.  Let 
us  no  longer  make  the  attempt  Ho  agree  to  disagree/  but 
honestly  ask  for  the  old  paths,  diligently  study  'the  faith 
once  delivered  to  the  saints,'  so  that  we  may  intelligently  and 
'earnestly  contend  for  it' ;  let  us  in  this  way  seek  to  become 
united  in  faith  and  practise,  not  from  motives  of  policy,  but 
as  an  honest  conviction  of  duty."  8)  To  these  excellent  senti- 
ments, so  rarely  voiced  in  the  body  whence  they  emanated, 
we  cordially  subscribe.  They  were  expressed  by  an  honored 
member  of  the  late  General  Synod;  they  have  been  the 
avowed  policy  of  our  fathers;  they  are  our  own,  and  we 
point  to   them  if  any  inquire  of  us,  What  of  the  future? 


8)  G.  D.  Bernheim,   History   of  the  German  Settlements  and 
of  the  Lutheran  Church  in  North  and  South  Carolina,  p.  555  f. 


Date  Due 

0C19'5E 

N02.  *55 , 

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